A
DETECTION
OF
the
Deuyls
Sophistrie
,
wherwith
he
robbeth
the
vnlearned
people
,
of
the
true
belefe
,
in
the
moost
blessed
Sacrament
of
the
aulter
.
THe
first
chiefe
and
pryncypall
poynt
of
deceyte
and
sophistry
is
,
to
make
euery
man
thinke
of
him selfe
,
further
then
is
in
dede
in
him
,
by
this
persuasion
,
Iacta
super
dominum
curam
tuam
,
et
ipse
te
enutriet
▪
wherin
god
hath
also
,
to
shew
his
omnipotency
giuen
sodenlye
,
speche
to
them
that
could
not
speake
,
This
is
my
body
.
But
againste
this
truth
,
the
deuyll
striueth
,
and
fyghteth
by
his
ministers
,
&
lewde
apostles
,
with
sophistical
deuyses
,
wherwith
he
troubleth
the
grosse
imaginacions
of
the
symple
people
.
And
hauynge
ones
enchaunted
,
the
rude
wyttes
with
this
charme
of
presumptuouse
knowledge
(
wherof
I
spake
before
)
wherby
the
ignoraunt
,
waxeth
so
arrogant
,
as
he
maketh
himself
able
to
iudge
and
discerne
,
betwene
playnnes
and
craft
,
bytwene
reason
and
sophisticacion
,
betwene
argument
and
argument
,
exposition
and
exposition
,
suche
as
be
thus
ouerthrowen
in
their
iudgement
,
and
so
blynded
in
themselfe
,
the
deuyll
easely
entangleth
and
byndeth
fast
to
him
,
with
carnall
reasons
,
deceitfull
expositions
,
crooked
argumentes
,
and
counterfet
contradictions
,
and
therby
leadeth
them
away
,
captiue
and
thralde
,
from
the
true
catholtque
byleefe
in
this
moost
holye
sacramente
,
which
sophystry
and
deceptes
,
be
diuersely
tempered
,
after
these
sortes
.
AND
FYRST
to
the
carnall
man
,
the
deuyll
bringeth
carnall
reasons
,
and
for
conformation
,
and
proufe
of
them
calleth
to
witnes
,
the
carnall
senses
,
both
of
the
bodye
and
soule
.
And
streyght
thyne
eye
sayeth
,
there
is
but
bread
and
wyne
.
Thy
tast
saith
the
same
.
Thy
felinge
and
smellynge
agre
fully
with
them
.
Herevnto
is
added
the
carnall
mans
vnderstandyng
,
whiche
bycause
it
taketh
the
begynning
of
the
senses
,
procedeth
in
reasoning
sensually
.
And
(
as
the
Epicures
dyd
)
concludeth
that
the
senses
togither
,
can
not
be
deceyued
.
wherevpon
also
the
Epicurians
saide
the
sonne
was
but
two
fote
brode
,
because
theyr
eye
iudged
it
to
be
no
bygger
.
And
from
this
they
wolde
not
be
brought
,
but
remayned
as
ferme
,
in
that
foly
,
as
some
heretiques
do
,
in
this
mischeuous
deuellysh
misbeleefe
,
against
the
moost
blessed
Sacrament
of
the
aulter
.
Wherefore
all
suche
as
ground
their
errour
,
agaynst
this
moost
blessed
Sacrament
,
vpon
the
testimonye
of
theyr
sight
,
their
taste
,
felyng
,
or
smell
,
or
otherwise
vpon
their
carnall
vnderstandinge
,
bycause
they
can
not
by
their
carnall
reason
,
comprehend
it
,
all
such
be
bestly
and
blynd
,
and
farre
from
the
knowledge
of
the
miseries
of
our
religion
,
as
wherin
our
senses
and
reason
,
be
vy
faith
condempned
and
reproued
,
finally
declare
them
selue
to
be
suche
men
,
as
seme
to
require
teachinge
in
the
principles
and
begynnynges
of
our
religion
,
wherin
their
grosse
carnall
reasons
,
yf
they
were
truly
mortified
,
they
shulde
not
so
stobbernly
and
arrogantly
meddle
,
in
the
discussion
of
the
inscrutable
misterye
in
the
most
blessed
sacrament
of
th
aulter
.
For
yf
theyr
senses
were
by
true
faith
,
ouerthrowen
&
put
to
confusion
,
in
the
bylefe
of
the
holy
trinite
,
the
father
of
heauen
,
the
sonne
,
&
holy
ghost
,
to
be
inseparably
deuided
in
thre
persons
,
&
diuisibly
eioyned
in
one
godhed
&
essece
which
Gregorye
Nazianzene
speaketh
thus
in
greke
.
Quem
totus
non
capit
orbis
,
In
tua
se
clausitviscera
,
factus
homo
Whiche
to
mannes
reason
implieth
an
insoluble
contradiction
,
to
saye
that
in
her
wombe
,
shulde
be
shut
in
,
that
al
the
world
could
not
conteyne
.
And
then
further
the
true
story
of
Christes
gospel
wherin
is
truely
reported
to
vs
howe
Christ
entred
to
his
disciples
,
after
his
resurrection
the
gates
beynge
shut
,
and
role
out
of
his
graue
the
same
remaining
styl
shut
,
which
to
our
vnderstandyng
,
maketh
a
signification
of
two
bodies
to
be
in
one
place
togither
and
occupie
the
same
place
,
at
one
tyme
,
And
is
to
mannes
sensuall
and
carnal
knowledge
impossible
,
and
is
neuerthelesse
in
the
said
myraculouse
passage
of
our
sauyour
Christ
moost
truly
verified
.
But
if
in
these
,
and
many
other
,
the
carnall
man
had
in
the
foundacion
of
our
faith
fully
acknowleged
his
weaknes
,
his
blindnes
,
his
imbecillitie
&
ignoraunce
,
the
same
wolde
neuer
presume
agayne
,
Christus
resurgens
ex
mortuis
,
Transiens
per
medium
illorum
ibat
.
And
when
Herode
slew
al
the
rest
of
the
children
,
Christ
beyng
a
child
,
Doth
not
the
preiste
daylye
in
the
masse
,
&
hath
done
alwaye
,
breake
the
host
consecrate
,
in
the
syght
of
the
people
,
without
offence
or
sclaunder
,
of
suche
as
haue
these
xv.c.
yeres
and
do
at
this
daye
byleue
the
presence
of
the
naturall
bodye
of
Christ
?
Haue
not
men
of
weake
stomackes
(
fearing
they
could
not
conteine
,
the
they
receyued
)
vsed
reuerently
to
forbeare
to
receyue
,
the
most
blessed
Sacrament
,
where
they
certeynly
beleued
the
presence
of
christes
natural
body
to
be
able
&
of
power
to
heale
body
&
soule
?
And
haue
eyther
of
these
reuerent
vses
amonge
good
men
,
empayred
the
beleef
among
them
,
or
good
men
ben
inquisitiue
,
howe
god
could
be
broken
,
beynge
impassible
and
presente
in
the
sacrament
of
the
aulter
,
or
bencuriouse
to
aske
,
whye
men
shulde
forbeare
to
receyue
the
sacrament
,
for
feare
of
any
weakenes
of
stomack
,
seinge
god
(
whome
they
beleue
there
present
)
is
able
to
heale
al
:
Good
men
were
neuer
offended
,
with
brekinge
of
the
host
,
whiche
they
dayly
saw
,
beyng
also
perswaded
Christes
body
to
be
present
in
the
sacrament
naturally
and
really
,
whervnto
with
worshyppinge
they
lyfted
vp
their
handes
,
and
therewith
nothinge
doubted
,
but
god
was
inuiolable
,
&
impassible
,
when
they
saw
the
hoost
broken
in
the
masse
,
ne
vsed
not
to
my
struste
goddes
immortalite
,
when
they
haue
sene
a
sycke
man
receiue
the
sacrament
not
a
quarter
of
an
houre
before
his
natural
deth
,
as
though
in
that
man
,
the
host
consecrate
(
wherein
the
body
of
Christ
in
present
)
shulde
with
goddes
iniury
moulde
,
or
corrupt
,
wast
and
consume
.
And
yet
these
right
vses
of
the
most
blessed
sacrament
,
conteyne
as
straunge
matter
,
to
mans
senses
and
carnall
iudgement
,
as
do
the
leude
and
blasphemouse
tales
,
deuised
and
tolde
wherby
to
inueigle
mens
vnderstandynges
,
and
spoyle
them
of
their
true
byleef
.
And
yet
also
these
breakinges
and
vses
of
the
moost
blessed
sacrament
,
were
neuer
hydden
in
the
churche
,
ne
kept
secrete
,
as
thoughe
the
true
belefe
shulde
therby
decay
,
or
be
diminished
.
The
churche
hath
not
forborne
,
to
preache
the
truthe
,
to
the
confusion
of
mans
senses
and
vnderstanding
,
whervnto
men
faithfull
and
obedient
,
haue
yelded
,
acknowleginge
gods
omnipotency
,
which
mans
reason
can
not
matche
,
The
true
churche
hath
taughte
plainly
,
and
teacheth
that
by
the
omnipotencie
of
gods
worde
,
the
substaunce
of
bred
is
conuerted
to
the
substaunce
of
Christes
natural
bodye
,
whiche
is
there
then
by
his
myghty
power
,
not
by
mutacyon
of
place
,
by
leauynge
of
heauen
,
where
he
is
euer
present
,
but
by
his
infinite
power
(
wherby
he
can
do
all
)
and
of
a
specyal
fauour
to
wardes
vs
,
worketh
continually
in
his
churche
,
this
mysterye
and
miracle
,
and
in
forme
of
bread
and
wyne
,
exhibiteth
and
presenteth
himself
,
to
be
eaten
&
drunken
of
vs
,
So
as
there
is
in
the
sacrament
of
th
aulter
,
none
other
substaunce
,
but
the
substaunce
of
the
body
and
bloud
of
our
sauiour
christe
,
&
yet
remayneth
the
fourme
and
accidentes
of
bread
and
wyne
,
not
altered
by
this
myracle
from
knowledge
of
the
senses
,
wherwith
they
were
before
known
&
also
by
gods
sufferaunce
subiecte
to
the
same
passibilite
,
they
were
in
before
.
And
yet
here
in
this
mystery
and
myracle
wrought
by
gods
power
,
we
acknowledge
,
that
contrary
to
the
comen
ordre
of
nature
,
the
substaunce
of
bred
,
beyng
conuerted
into
the
naturall
bodely
substaunce
of
our
sauiour
Christ
,
the
other
accidentes
of
bred
&
wyne
,
as
quantities
&
qualities
remayne
stil
&
without
iniury
of
Christes
most
preciouse
body
,
be
(
as
we
dayly
se
)
altered
&
broken
,
and
remayning
&
abyding
without
theyr
owne
fourmer
substance
of
the
creatures
of
bred
&
wine
,
whervnto
they
were
by
nature
adioyned
do
now
seruice
theyr
creatoure
there
present
the
very
substaunce
of
all
substaunces
,
vnder
which
accidentes
,
that
is
to
say
(
as
we
truely
speake
)
vnder
fourme
of
bred
and
wine
,
the
naturall
body
&
receyued
of
vs
,
in
the
sacrament
of
th
aulter
,
who
so
ordred
himselfe
to
be
eaten
and
dronken
of
vs
,
in
his
last
supper
,
whiche
continueth
styll
,
Magi
Pharaonis
wolde
presume
to
counterfet
the
other
myracle
,
&
call
it
witchecrafte
,
For
the
deuyl
is
calumniator
,
and
laboureth
to
depraue
all
thynge
.
But
good
meane
haue
yelded
to
goddes
true
teachyng
in
his
churche
,
and
subduyng
the
carnall
vnderstandyng
haue
auoyded
by
his
grace
this
tentacion
of
the
deuyll
,
to
requyre
outwarde
signes
,
as
thoughe
god
shuld
testify
his
presence
,
in
the
moost
blessed
sacrament
,
with
preseruation
of
th
accidentes
,
in
the
sacrament
and
theyr
bodely
state
,
frome
presente
corruption
and
immortalitie
,
that
receyue
hym
,
and
so
the
sycke
manne
by
the
holy
communion
,
to
attayne
streyghte
bodely
helthe
,
wherin
al
though
,
god
hath
somtyme
for
encreace
of
his
glory
,
and
to
the
edification
of
his
churche
shewed
his
power
,
yet
it
hath
not
ben
requyred
as
necessary
among
good
men
and
for
the
increase
of
our
merite
in
faythe
not
expedient
,
so
as
the
holy
martyrs
,
who
after
they
had
,
for
theyr
strength
in
martyrdome
,
which
they
sawe
imminent
,
receyued
Christes
moost
preciouse
body
,
in
the
sacrament
of
th
aulter
,
continued
neuerthelesse
in
their
bodies
,
subiecte
to
outwarde
violence
to
be
slayne
(
as
they
were
by
tirauntes
)
wherwith
the
reste
of
suche
as
truely
beleued
,
were
not
offended
.
For
if
the
carnall
senses
,
shall
haue
suche
a
preeminence
and
prerogatrue
,
as
the
want
of
a
newe
outwarde
myracle
to
theyr
satisfaction
,
shall
empayre
the
true
faythe
of
goddes
inwarde
workynge
with
vs
,
and
for
vs
:
we
maye
worthely
be
called
Gens
incredula
,
This
is
my
body
,
makynge
demonstration
of
the
bread
,
when
he
sayd
,
This
is
my
body
,
by
the
myghte
of
whiche
wordes
of
Christe
that
was
demonstrate
by
the
demonstration
(
this
)
which
was
the
bread
,
was
altered
and
chaunged
into
his
body
,
wherby
the
substaunce
of
bread
was
conuerted
in
to
the
substaunce
of
his
moste
preciouse
body
,
wherin
was
declared
,
Christes
meruelouse
power
,
ANother
point
of
the
deuelish
sophistrie
,
is
betwene
the
wordes
and
meanyng
,
wherein
the
deuyl
shyfteth
the
matter
thus
.
Where
the
wordes
of
scrypture
,
be
playne
,
euydente
,
manyfeste
,
and
confyrme
the
catholique
truth
,
there
the
deuyll
deuyseth
an
other
meanynge
,
and
aduertiseth
his
scholers
,
that
the
wordes
be
nothynge
withoute
the
meanynge
,
and
therfore
(
sayth
he
)
we
must
vnderstande
Chrystes
wordes
,
as
he
ment
them
,
and
therfore
(
saith
the
deuyl
)
beware
of
the
wordes
,
and
take
hede
of
the
meanyng
.
Christ
(
sayth
the
deuyl
)
sayd
This
is
my
body
,
but
take
hede
(
sayth
sathan
)
what
Christ
ment
.
O
abhominable
Sathan
,
full
falsely
doest
thou
meane
.
O
good
christen
faythful
man
,
marke
thou
this
sophistrye
.
For
it
is
in
dede
a
true
lesson
,
that
the
very
worde
of
god
is
the
true
meanynge
of
scripture
,
and
who
hath
that
true
meanyng
(
which
is
not
taughe
by
mans
wyt
and
deuyse
of
vnderstanding
but
by
declaration
from
god
,
reueled
to
the
churche
)
he
hath
goddes
wordes
,
to
hys
comforte
and
consolation
and
who
hath
the
wordes
of
scripture
peruersely
taken
,
is
therwith
infected
and
poysened
to
his
confusion
,
as
the
Arrians
Sabellyans
,
and
an
infinite
numbre
of
heretikes
haue
ben
.
So
as
it
must
nedes
be
graunted
,
that
in
the
meaning
of
scripture
is
the
marie
,
the
carnel
,
the
swetnes
,
the
fode
,
the
hony
of
scripture
,
without
whiche
the
wordes
be
a
bytter
shale
,
and
an
harde
bone
,
without
foode
or
sustenaunce
.
This
must
nedes
be
confessed
of
all
men
,
as
an
euident
truthe
,
whiche
the
deuyll
abuseth
by
cauyllacion
and
sophistrie
,
to
ouerturne
the
truthe
in
the
moost
blessed
sacrament
of
th
aulter
.
For
openynge
of
which
sophistrie
it
is
to
be
consydered
,
that
somtyme
in
scripture
,
the
wordes
be
so
placed
and
ordered
,
as
the
meanyng
is
vttered
,
and
opened
with
the
wordes
at
ones
,
and
hath
such
lyght
of
the
wordes
,
as
they
appere
bothe
togyther
,
and
without
further
serche
,
be
streyght
conueyed
to
our
vnderstandynge
Somtyme
agayne
the
wordes
be
such
,
or
so
vsed
and
placed
,
as
they
brynge
not
theyr
meanynge
streyght
with
them
in
the
same
lyght
,
but
more
darkely
,
and
as
it
were
hydden
vnder
the
wordes
.
Nowe
in
the
fyrste
sorte
of
wordes
,
whiche
brynge
theyr
sense
with
them
yf
we
shuld
in
them
cal
for
a
meanyng
,
And
when
we
rede
,
Humiliauit
semetipsum
dominus
noste
lesus
Christus
,
factus
obediens
vsque
ad
mortem
.
Our
lorde
Iesus
Christe
hath
humbled
hym selfe
beynge
obedyent
to
the
deth
,
we
shulde
call
for
a
meanyng
and
saye
,
we
muste
vnderstande
these
wordes
,
as
sayncte
Paule
mente
them
,
Can
we
meane
any
thynge
by
callynge
soo
for
a
meanynge
,
but
to
calle
the
certayne
meanynge
quam
aenigma
sit
,
loēm
Heliam
esse
,
&
intellectu
opus
,
ad
intelligendum
,
inquit
.
Qui
habet
aures
ad
audiendù
,
audiat
.
Ita
inducens
eos
vt
interrogent
ac
discant
.
Whiche
wordes
in
latin
be
in
englysh
this
sentence
.
And
yf
ye
wyll
receyue
it
,
he
is
Helias
,
whiche
shulde
haue
comme
.
If
ye
wyll
(
sayth
Theoph.
)
receyue
it
,
that
is
to
saye
,
iudge
it
ryghtly
,
and
not
with
an
enuiouse
mynde
,
he
is
Helias
whom
the
prophet
Malachie
sayd
,
shulde
come
.
For
saincte
Iohn
that
came
before
Christ
and
Helias
.
haue
ben
bothe
allotted
to
one
office
.
The
one
to
go
before
the
fyrst
comyng
of
christ
,
and
the
other
before
the
laste
commynge
,
And
then
shewynge
howe
this
was
a
darke
speache
,
that
Iohn
was
Helias
,
&
conteyned
a
secrete
vnderstandynge
in
it
,
and
requyred
therfore
another
sense
to
be
perceyued
,
sayd
,
He
that
hath
eares
of
hearynge
,
let
hym
heare
,
so
inducyng
them
,
to
aske
&
learne
.
Thus
saith
Theophilacte
,
by
whome
we
be
learned
of
the
circumstance
,
to
note
the
meanyng
,
if
it
be
hydden
,
and
so
not
onely
the
wordes
to
be
noted
,
in
theyr
common
sense
,
but
the
meanyng
to
be
asked
and
learned
,
which
lesson
neglected
,
(
as
the
deuyll
medleth
with
such
as
marketh
it
not
engendreth
in
the
knowledge
of
truth
,
a
greate
perplexite
,
wherof
the
deuyl
taketh
opportunite
to
inueigle
them
,
and
somtyme
preacheth
,
somtyme
writeth
to
the
vnlearned
on
this
wyse
:
Christes
wordes
be
true
,
when
he
sayde
,
This
is
my
body
,
but
as
he
mente
them
.
For
so
he
sayde
,
he
was
a
waye
,
he
was
a
vyne
,
he
was
a
doore
,
but
he
was
not
a
naturall
vyne
,
he
was
no
such
way
as
men
walke
in
,
no
such
doore
,
as
men
commonly
entre
into
,
but
only
a
resemblaunce
of
all
these
,
bycause
he
is
our
waye
to
heauen
,
oure
doore
to
entre
in
to
lyfe
,
our
vynestocke
,
in
whome
,
we
as
braunches
be
nouryshed
&
kepte
in
lyfe
.
And
so
lyke
wyse
(
ꝙ
the
deuyll
)
when
Christe
saith
,
This
is
my
body
,
he
meaneth
that
it
is
onely
a
resemblaunce
,
a
figure
a
token
,
a
signe
of
his
body
,
which
semeth
a
stronge
argument
,
to
suche
as
haue
not
theyr
senses
exercised
,
(
est
)
singified
a
resemblaunce
,
&
not
the
beynge
,
as
the
verbe
substantiue
properly
doth
signifie
)
that
therefore
it
signifieth
so
in
Christes
wordes
,
when
he
said
.
Hoc
est
corpur
meum
,
(
est
)
is
declared
the
verye
beynge
.
(
templum
)
signifieth
not
there
a
verye
temple
,
but
Christes
bodye
(
which
argument
,
one
ignoraunte
made
)
we
maye
not
saye
that
therefore
the
worde
(
corpus
)
shall
not
here
signifie
Christes
very
body
,
when
christ
sayde
,
Hoc
est
corpus
meum
,
(
Christ
)
hath
his
sense
hydden
,
we
may
not
say
,
that
therfore
the
same
worde
(
Christ
)
shall
not
in
another
place
,
haue
his
owne
open
euident
sense
,
of
the
signification
of
Chrystes
naturall
person
,
These
maner
of
argumentes
,
may
circumuent
the
vnlerned
,
and
vnstable
,
and
suche
as
be
prone
to
chaunge
though
it
be
ior
the
worse
but
lerned
men
,
se
than
trifles
(
such
lerned
men
I
meane
as
vse
them
not
for
pastime
,
as
some
haue
done
)
●
good
men
,
can
not
be
shaken
or
moued
with
them
.
But
heare
what
s.
C●pri●ā
saith
.
Panis
iste
,
quem
dominus
discipulis
porrigebat
,
non
effigie
,
sed
natura
mutatus
,
omnipotentia
uerbi
factus
est
caro
,
This
bread
whiche
our
lord
gaue
,
to
his
disciples
,
chaunged
in
nature
,
but
not
in
the
outward
fourme
,
is
by
the
omnipotency
of
gods
worde
made
fleshe
.
Which
misterie
when
christ
spake
of
,
Edis
sere
nobis
parabolam
.
Shewe
and
declare
vs
this
parable
:
So
when
Christe
,
consecrated
his
body
,
and
gaue
it
vnto
them
to
eate
,
the
demonstracion
of
the
thynge
,
neaded
no
further
explycation
,
to
vnderstand
it
,
but
faith
to
beleue
it
.
For
christe
takinge
the
breade
in
his
handes
,
Take
ye
,
eate
ye
,
this
is
my
body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
BOnus
ille
,
&
omnibonus
,
ac
omnem
superans
bonitarem
,
deus
,
cum
totus
sit
ipsa
bonitas
,
propter
immensas
diuitias
bonitatis
suae
,
non
tulit
solam
manere
bonitatem
,
hoc
est
,
suam
ipsius
naturam
,
a
nemine
participari
,
quinetiam
huius
rei
gratia
,
nempe
communicandi
boni
,
fecit
primum
quidem
intellectuales
&
coelestes
virtutes
,
deinde
visibilem
&
sensibilem
mundum
,
post
haec
,
qui
ex
intellectuali
sensibilique
constaret
,
hominem
.
Itaque
omnia
,
quae
ab
ipso
sunt
facta
,
bonitatem
ipsius
,
hactenus
certè
cōmunicāt
,
quatenus
sunt
.
Ipse
enim
est
esse
,
siue
essentia
omnibus
,
quandoquidem
in
ipso
sunt
,
quaecumque
sunt
,
non
ob
id
solum
,
quòd
exnihilo
in
essentiam
ea
adduxit
,
sed
quòd
ipsa
actio
ipsius
,
quae
ab
eodem
suntiam
facta
,
conseruat
&
continet
,
praecipuè
verò
ea
,
quae
sunt
animalia
,
quae
ita
bono
communicant
,
vt
cum
essentia
,
participent
&
vitam
.
Rationalia
autem
praetereà
,
etiam
rationem
,
atque
adeò
hac
parte
,
dei
bonitate
,
communicantur
multò
magis
.
Sunt
enim
ista
quodammodo
cōiunctiora
deo
,
&
propriora
,
qui
tanto
tamen
interuallo
,
omnia
superat
,
vt
nihil
cum
eo
conferri
,
aut
de
eo
ferri
iudicium
vllum
possit
.
At
verò
homo
,
ratione
iam
praeditus
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
effectus
,
(
hoc
est
)
liberi
arbitrij
,
facultate
ea
donatus
est
,
qua
se
deo
,
iudicio
&
electione
sua
,
perpetuò
uniret
,
videlicet
si
in
bono
collato
,
hoc
est
,
in
obedientia
creatoris
permansisset
.
Postquam
autem
transgressus
mandatum
eius
,
qui
fecerat
illum
,
morti
&
corruptioni
succubuit
,
creator
ille
&
opifex
generis
nostri
,
propoter
viscera
misericordiae
suae
,
similis
factus
est
nobis
,
&
extra
peccatum
,
caetera
omnia
factus
homo
,
nostrae
eo
modo
naturae
vnitus
est
.
Cum
enim
communicasset
nobis
,
tum
imaginem
,
tum
spiritum
suum
,
quem
non
adseruauimus
:
assumpsit
ille
pauperem
iam
&
imbecillem
naturam
nostram
,
ut
nos
videlicet
purgatos
,
&
incorruptos
redderet
,
ac
in
integrum
restitutos
,
efficeret
denuò
participes
suae
diuinitatis
.
Oportebat
autem
non
primitias
solum
,
naturae
nostrae
,
de
meliori
fore
participes
,
sed
&
omnem
uolentem
quidem
certè
hominem
,
cum
nasci
secunda
natiuitate
,
tum
nouo
nutriri
cibo
,
huiusmodi
natiuitati
accommodo
,
&
competenti
,
atque
ita
adibito
demum
studio
,
assequi
perfectionis
modum
.
Perna
tiuitatem
ergo
suam
,
id
est
incarnationem
,
per
baptismum
,
passionem
,
&
resurrectionem
,
naturam
nostram
a
peccato
primi
parentis
,
reddidit
,
li
beram
,
à
morte
praeterea
,
&
corruptione
.
Resurrectiōis
uerò
primitiae
factus
,
seipsum
viam
formam
&
exemplar
constituit
,
vt
&
nos
eius
vestigia
insequentes
,
id
efficiamur
ad
:
optione
,
quod
est
ipse
natura
,
nimirum
dei
tum
filii
,
tum
haeredes
,
ipsius
autem
Christi
cohaeredes
.
Dedit
itaque
nobis
(
vt
dixi
)
natiuita
tem
secundam
,
vt
quemadmodum
ab
Adam
progeniti
,
illi
similes
effecti
,
iure
etiam
haereditario
,
maledictionem
&
corruptionem
consequuti
sumus
:
sic
ex
christo
nati
,
eum
referamus
,
&
haeredes
efficiamur
,
incorruptionis
,
benedictionis
,
&
gloriae
eius
.
Cum
verò
Adam
iste
spiritualis
sit
,
conueniebat
etiam
natiuitatem
spiritualem
esse
,
similiter
&
cibum
.
Porrò
autem
quoniam
nos
duplices
quodammodo
sumus
,
&
natura
composita
,
oportet
&
natiuitatem
similiter
duplicem
esse
,
&
cibum
etiam
aeque
compositum
positum
,
&
duplicem
.
At
natiuitas
quidem
per
aquam
&
spiritum
,
da
ta
est
nobis
,
dico
vtique
sanctum
baptisma
.
Cibus
vero
iste
,
est
Dominus
noster
Iesus
Christus
panis
vitae
qui
de
coelo
descendit
.
Subiturus
enim
spontaneam
pro
nobis
mortem
,
eadem
nocte
,
in
qua
seipsum
tradidit
,
testamentum
nouum
disposuit
sanctis
discipulis
&
apostolis
suis
,
ac
per
ipsos
,
deinceps
in
omnes
qui
essent
in
eum
credituri
.
Igitur
in
coenaculo
sanctae
&
gloriosae
Syon
,
postquam
cōmedisset
vetus
pascha
,
cum
discipulis
suis
,
&
testamentum
vetus
idem
implesset
,
lauit
pedes
discipulorum
,
symbolum
in
eo
praebens
,
baptismatis
sacri
,
deinde
panem
cum
fregisset
,
dedit
illis
dicens
.
Accipite
,
commedite
,
hoc
est
corpus
meum
quod
frangitur
in
remissionem
peccatorum
.
Similiter
&
poculum
,
ex
vino
&
aqua
postquam
accepisset
,
tradidit
illis
dicens
,
Bibite
ex
eo
omnes
,
Hic
est
sanguis
meus
noui
testamenti
,
qui
pro
vobis
effunditur
,
in
remissionem
peccatorum
,
Hoc
facite
in
meam
commemorationem
,
Quotienscunque
enim
manducatis
panem
hunc
,
&
calicem
hunc
bibiris
,
mortem
filij
hominis
annuntia
tis
,
&
resurrectionem
ipsius
confitemini
,
donec
ueniat
.
Si
igitur
sermo
del
,
uius
est
&
efficax
,
&
omnia
quae
cunque
uoluit
dominus
fecit
,
Si
dixit
fiat
lux
,
&
facta
est
,
fiat
firmamentum
,
&
factum
est
.
Si
verbo
domini
coeli
firmati
sunt
,
&
spiritu
oris
eius
omnis
uirtus
eorum
.
Si
coelum
&
terra
,
aqua
&
ignis
,
et
aer
,
&
vniuersus
ornatus
eorum
,
uerbo
dn̄t
perfectus
est
,
atque
hoc
adeò
per
celebratum
animal
,
homo
.
Si
deus
ille
verbum
,
sua
voluntate
factus
est
homo
,
&
sanctae
,
ac
perpetuae
virginis
,
purum
&
immacu
latum
sanguinem
,
sibijpsi
sine
semine
,
carnem
substituit
:
nunquid
qui
haec
fecit
,
poterit
panem
suijpsius
efficere
corpus
,
ac
uinum
aqua
,
etiam
sanguinem
?
Dixit
in
initio
:
Producat
terra
herbam
uirentem
,
&
in
hunc
usque
diem
,
cum
fit
pluuia
,
sua
germina
producit
,
diuino
utique
praecepto
simul
impellente
,
uim
atque
uigorem
subministrāte
.
Dixit
deus
,
Hoc
est
corpus
meum
,
&
hic
est
sanguis
meus
,
&
hoc
facite
in
meam
commemorationem
,
atque
omnipotenti
illius
praecepto
,
donec
ueniat
,
fit
.
Sic
enim
dixit
:
donec
ueniat
.
Fit
autem
nouae
huic
agriculturae
pro
pluuia
,
sancti
spiritus
obumbrans
uirtus
,
per
inuocationem
.
Quemadmodum
enim
omnia
quaecumque
deus
fecit
,
cooperante
spiritu
sancto
,
facta
sunt
:
sic
&
nunc
spiritus
energia
&
actio
est
,
quae
haec
operat̄
supra
naturam
,
quae
haud
potest
capere
nisi
sola
fides
.
Quomodo
erit
mihi
hoc
(
inquit
beata
uirgo
)
quoniam
uirum
non
cognosco
?
Respondit
Gabriel
archangelus
,
Spiritus
sanctus
superueniet
in
te
,
&
uirtus
altissimi
obumbrabit
tibi
.
Et
tu
itidem
nunc
quaeris
,
quomodo
panis
fit
corpus
CHRISTI
,
&
uinum
cum
aqua
,
sanguis
Christi
?
Respondeo
tibi
&
ego
.
Spiritus
sanctus
accedit
,
&
haec
operatur
,
quae
rationem
superant
&
intelligen
tiam
.
At
uerò
panis
et
uinum
adsumuntur
.
Nouit
quippe
deus
humanam
infirmitatem
,
quae
plurima
quidem
usu
&
consuetudine
,
minus
trita
,
&
molestè
fert
&
auersatur
,
ad
nostram
ergo
consetudinem
se
demittens
,
quae
nobis
in
natura
assueta
sunt
,
utitur
,
ut
efficiat
ea
,
quae
sunt
supra
naturam
.
Et
quemadmodum
in
baptismate
,
quoniam
in
more
est
hominum
,
tum
lauari
aqua
,
tum
oleo
ungui
,
oleo
simui
&
aquae
gratiam
adiunxit
sancti
spiritus
,
ac
ipsum
effecit
lauacrum
regenerationis
:
sic
quoniam
assuerunt
homines
,
panem
commedere
&
bibere
uinum
,
adiugauit
illis
suam
ipsius
diuinitatem
,
&
eadem
fecit
corpus
&
sanguinem
suum
,
videlicet
,
vt
per
assueta
,
&
quae
secundum
naturam
sunt
,
in
hijs
collocemur
quae
sunt
supra
naturam
.
Corpus
vere
vnitum
est
diuinitati
,
illud
dico
,
quod
ex
beata
virgine
est
corpus
,
non
quòd
ipsum
susceptum
corpus
,
è
ccelo
descendit
,
sed
quòd
ipse
panis
&
vinum
transmutantur
,
in
corpus
&
sanguinem
dei
.
Quòd
si
modum
quaeras
,
quomodo
fiat
,
sat
sit
tibi
audire
,
ꝙ
per
spiritum
sanctum
ad
eum
modum
fiat
,
quomodo
ex
beata
deipara
,
per
spiritum
sanctum
,
sibiipsi
&
in
seipso
dominus
carnem
substituit
,
breuiter
,
plenius
&
amplius
nihil
cognoscimus
,
quam
ꝙ
verbum
dei
verum
est
,
efficax
etiam
&
omnipotens
,
modus
autem
inscrutabilis
.
Quanquam
haud
perindè
alienum
fuerit
etiam
illud
dicere
ꝙ
quomodo
panis
per
commestionem
,
vinum
ve
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
aqua
,
per
potionem
,
in
corpus
&
sanguinem
edentis
&
bibentis
,
naturaliter
mutantur
,
&
aliud
efficiuntur
corpus
,
a
priori
suo
corpo
re
diuersum
,
sic
panis
propositionis
,
uinum
etiam
&
aqua
,
per
inuocationem
,
&
accessum
sancti
spiritus
,
transmutantur
supra
naturae
modum
,
in
corpus
&
sanguinem
Christi
,
nec
sunt
iam
duo
,
sed
unum
&
idem
ipsum
,
fit
autem
hijs
qui
cum
fide
dignè
susceperint
,
in
remissionem
peccatorum
,
&
aeternam
uitam
,
in
custodiam
porrò
&
tutelam
animi
&
corporis
.
Incredulis
uerò
quique
minus
dignè
participauerint
,
in
poenam
&
ultionem
,
non
aliter
ac
Christi
etiam
mors
,
ijs
qui
eredunt
,
fit
uita
&
incorruptio
,
in
fruitionem
aeternae
beatitatis
,
incredulis
uerò
,
&
domini
occisoribus
,
in
punitionem
&
ultionem
sempiternam
.
Non
est
panis
&
uinum
,
figura
corporis
&
sanguinis
Christi
,
Absit
,
sed
est
ipsum
corpus
domini
deificatum
,
ipso
domino
dicente
,
HOC
EST
non
figura
corporis
,
sed
corpus
,
non
sanguinis
figura
,
sed
sanguis
,
qui
i●em
ante
dixerat
Iudaeis
.
Quoniam
nisi
manducetis
carnem
filij
hominis
,
&
sanguinem
eius
bibatis
,
non
habetis
uitamlin
uobismetipsis
.
Caro
enim
mea
uerus
est
cibus
,
&
sanguis
meus
uerus
est
potus
.
Et
rursum
:
Qui
manducat
me
,
uiuer
.
Quapropter
,
cum
omni
timore
,
&
conscientia
pura
,
ac
fide
minime
haesitabunda
accedamus
,
&
omnino
erit
nobis
quemadmodum
credimus
,
si
certò
credimus
sine
fluctuatiōe
.
Veneremur
etiam
illud
omni
puritate
,
animi
uidelicet
&
corporis
,
quasi
geminata
ueneratione
.
Est
enim
&
ipsum
quod
ueneramur
,
duplex
(
Christi
nimirum
diuinitate
,
&
carne
constans
)
Accedamus
ad
illum
ardenti
desiderio
,
&
manus
in
crucis
speciem
formantes
,
corpus
crucifixi
excipiamus
.
Applicatis
autem
oculis
,
labijs
,
et
fronte
diuinum
carbonem
concipiamus
,
vt
nostri
desiderij
ardor
,
huius
carbonis
ignitione
arrepta
,
tum
peccata
nostra
exurat
,
tum
corda
illuminet
,
denique
participatione
diuini
ignis
,
et
igni
amur
ipsi
et
deificemur
.
Carbonem
uidit
Esaias
.
Carbo
uerò
lignum
simplex
non
est
,
sed
unitum
igni
.
Sic
et
panis
communionis
,
non
panis
simplex
est
,
sed
unitus
deitati
:
Corpus
uerò
unitum
diuinitati
,
non
una
natura
est
,
sed
una
quidem
corporis
,
unitae
uerò
illi
diuinitatis
altera
.
Adeò
ꝙ
utrumque
simul
,
non
una
est
natura
,
Corpus
est
&
sanguis
christi
,
ad
animi
&
corporis
stabilimentum
,
suscepta
à
nobis
,
quae
non
consumuntur
,
non
corrumpuntur
,
non
uadūt
in
cecessum
.
Absit
,
sed
in
nostram
substantiam
,
&
cōseruationē
pertinent
.
Omnis
autem
noxae
profligatio
sunt
,
&
sordis
omnis
purgatio
.
Si
enim
aurum
acceperint
adulterinum
,
ignitione
illa
sua
(
ut
ita'di
cam
)
censoria
,
quae
purum
a
corrupto
diuidit
,
omnino
purgant
,
vt
ne
cum
hoc
mundo
in
futuro
damnemur
.
Purgat
autem
hoc
sacramentum
,
morbos
&
incommoda
omnia
,
quemadmodum
inquit
diuinus
apostolus
.
Vtique
si
nos
ipsos
iudicaremus
,
non
iudicaremur
.
A
domino
uerò
iudicati
,
corripimur
,
ut
non
cum
mundo
cōdempnemur
.
Et
hoc
est
quod
dicit
,
quoniam
qui
participat
corpus
&
sanguinem
dni
indignè
,
iudicium
sibi
manducat
&
bibit
.
Per
hoc
purgati
,
unimur
corpori
dni
,
&
spiritui
illius
,
&
efficimur
corpus
Christi
,
Iste
panis
est
primitiae
illius
panis
futuri
,
qui
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A01464-e2130-b)
*
Varia
nobis
significat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
uidelicet
pro
compositionis
ratione
,
quam
s●ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
participio
substantiui
uerbi
estimes
:
sonat
quasi
dicas
imminens
,
quod
autem
imminet
etiam
s●
non
longe
absit
,
non
est
tamen
praesens
sed
futurum
est
caeterum
quoniam
proximum
est
graecis
est
crastinum
.
Sicen●
legitur
in
act
:
Aposto
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
postero
die
,
hoc
est
crastino
,
a●
quan
rationem
cōpyetēter
sonat
futurum
Quod
stuerbi
cōpositionēab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
et
nomine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accipias
,
analogia
deducti
in
adiectiuum
sup
substantiale
uerteris
,
uelst
●
ambiguitatem
praepositiōis
liceret
,
insubstātiale
,
quest
dicas
,
insubstā
tiāmigrās
,
&
quod
hic
●pic
expressit
,
substantiam
conseruans
.
Ergo
in
oratione
dominica
panem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
petimus
,
hoc
est
,
futurum
qui
nunque
desinet
,
&
quae
nostram
substantiam
uare
fulciat
atque
consernet
.
Illud
enim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
significat
,
uel
panem
futurum
,
hoc
est
panem
futuri
seculi
,
aut
panem
ad
conseruationem
nostrae
substantiae
susceptum
.
Siue
igitur
hoc
,
siue
illo
modo
.
Christi
corpus
conuenienter
dicetur
.
(
S.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
utraque
ratione
.
Nam
&
in
patris
Christus
nobis
cibus
futurus
,
est
idem
,
qui
nunc
pascit
in
uia
,
&
uere
cum
hic
,
tum
ibi
,
co●seruat
nostram
substantiam
Est
enim
uita
nostra
in
Christo
abscondita
)
Spiritus
enim
uiuificans
est
,
caro
domini
,
quoniam
ex
spiritu
uiuificante
,
concepta
est
.
Quod
enim
natum
est
ex
spiritu
,
spiritus
est
Hoc
autem
dico
,
non
auferens
naturam
corporis
,
sed
ꝙ
hoc
&
uiuificū
&
diuinum
etiam
sit
cupiam
ostendere
.
Quod
autem
panem
&
vinum
exemplar
dominici
corporis
quidam
appellarunt
,
quemadmodum
deifer
Basilius
,
locutus
est
,
non
id
post
consecrationem
dixerunt
,
sed
ante
sanctificatam
oblationem
,
sic
nominarunt
,
Participatio
dicitur
,
quoniam
per
hoc
diuinitatis
domini
nostri
Iesu
reddimur
participes
.
Dicitur
praeterea
communio
,
&
est
reuera
,
quoniam
per
hoc
Christo
communicamus
,
&
eius
carnem
,
ac
diuinitatem
participamus
,
communicamus
etiam
dum
inuicem
vnimur
,
hac
communione
.
Quandoquidem
enim
ex
vno
pane
participamus
omnes
,
unum
Christi
corpus
,
&
vnus
sanguis
:
&
concorporei
christo
existentes
,
mutua
inuicem
membra
efficimur
.
Omni
igitur
cautione
obseruandum
est
,
ne
ab
hereticis
participationem
admittere
sustineamus
,
sed
nec
illis
dare
.
Et
enim
ne
detis
sancta
canibus
,
THe
good
,
and
all
good
,
(
saithe
Damascene
)
and
t●
,
excellyng
good
god
,
beynge
altogether
goodnes
,
wolde
not
suffre
the
same
goodnes
,
that
is
to
saie
,
his
verye
nature
,
to
remaine
sole
withoute
participation
made
thereof
,
by
other
.
And
therefore
god
,
firste
made
the
intellectuall
and
heauenlye
vertues
.
After
that
,
the
visible
and
sensible
world
,
and
then
man
of
a
nature
that
hath
both
sense
and
vnderstandynge
.
So
all
thinges
whiche
be
made
of
god
,
be
so
farre
forth
partakers
of
his
goodnes
,
in
that
they
haue
all
a
beynge
,
for
of
hym
,
and
in
hym selfe
,
all
thynges
be
,
not
onely
for
that
he
brought
them
from
nothing
,
to
haue
a
beinge
,
but
also
for
that
his
operation
continuynge
lykewise
conserueth
and
mainteineth
all
thinges
that
he
made
.
But
in
this
participation
suche
thinges
aboue
other
participate
,
as
haue
lyfe
,
which
communicate
of
gods
goodnes
,
not
onely
in
that
they
be
partakers
of
their
beinge
,
but
also
of
their
lyfe
.
Reasonable
creatures
forsoth
besides
beinge
and
lyfe
,
furthermore
participate
of
gods
goodnes
in
that
they
haue
reason
,
which
reasonable
creatures
,
be
somewhat
more
nere
and
familier
vnto
god
then
the
other
,
and
yet
god
so
excelleth
all
,
aboue
all
proportion
,
as
neither
can
there
be
comparyson
with
hym
,
nor
iudgemente
of
hym
.
Neuerthelesse
man
a
reasonable
creature
,
and
constitute
in
fredome
with
the
gyfte
of
free
wyl
,
receiued
therwith
also
power
and
facultie
,
through
his
owne
choyse
and
election
,
to
be
vnited
to
god
continually
,
yf
he
had
remained
and
perseuered
in
that
goodnes
,
that
is
to
say
,
the
obedience
of
hym
,
that
created
hym
.
But
after
man
had
transgressed
the
precepte
of
hym
that
made
hym
,
and
was
thereby
subiecte
to
death
and
corruption
,
Take
ye
,
eate
ye
,
this
is
my
body
,
that
is
broken
for
you
,
in
remyssion
of
synne
:
Lykwyse
takynge
the
cuppe
of
wyne
and
water
▪
deliuered
it
vnto
them
sayeng
,
Drinke
of
this
al
,
this
is
my
bloud
of
the
newe
testament
,
that
is
shedde
for
you
into
remission
of
synnes
,
Do
this
for
remembraunce
of
me
,
For
as
often
as
ye
eate
this
breade
&
drinke
this
cuppe
,
ye
do
shew
forth
the
death
of
the
sonne
of
man
,
and
confesse
the
resurrection
of
him
,
whiles
he
commeth
.
If
the
worde
of
god
,
be
lyuely
and
effectuall
,
and
all
thing
that
our
lord
wold
,
he
made
,
If
he
saide
,
Be
the
light
made
,
and
light
was
made
.
Be
the
firmament
made
,
and
the
firmament
was
made
If
the
heauens
be
establyshed
by
the
wo●de
of
god
,
and
also
the
strength
and
vertue
of
them
,
is
lykewyse
establyshed
by
the
breathe
of
his
mouth
:
If
heauen
and
earth
,
water
fier
,
and
ayre
,
and
all
thournamente
of
them
,
be
perfited
by
the
worde
of
our
lorde
,
and
not
onelye
these
,
but
also
man
him self
,
a
beast
of
al
other
most
renowned
&
spoken
of
:
If
the
essentiall
word
,
very
god
(
wyllyng
so
to
be
)
was
made
man
,
and
made
the
pure
and
vndefyled
bloud
,
of
the
holy
and
perpetuall
virgin
to
be
hys
flesshe
,
withoute
any
seede
of
man
:
Can
not
he
make
the
breade
his
body
?
And
the
wine
and
water
his
bloude
?
He
saide
in
the
beginning
.
Let
the
earth
bring
forth
grene
grasse
,
And
vnto
thys
day
the
earth
when
it
raineth
,
bringeth
forth
his
owne
buddynges
,
beynge
by
goddes
precepte
styred
&
strengthened
to
do
the
same
.
God
sayde
:
This
is
my
body
and
this
is
my
bloud
,
and
doo
this
in
remembraunce
of
me
,
whiche
by
his
precepte
that
is
omnipotente
,
is
done
vntyll
he
commeth
.
For
so
he
sayde
vntyll
he
came
,
vnto
whiche
newe
kynde
of
tyllage
the
vertue
of
the
holye
ghoste
ouershadowyng
it
,
is
by
speciall
inuocation
,
in
the
stead
of
raine
,
for
lyke
as
all
thyng
that
god
hathe
made
,
is
made
,
by
the
operation
of
the
holy
ghost
:
So
nowe
the
efficacye
of
the
same
holye
ghoste
,
worketh
these
thynges
that
be
aboue
nature
whiche
can
not
be
comprehended
,
but
by
faith
onely
.
How
shall
this
be
(
said
the
holy
virgin
)
seinge
I
know
no
man
?
The
archeangel
Gabriel
answered
.
The
holy
ghost
shall
come
downe
to
the
,
and
the
vertue
of
the
higheste
shall
shadowe
the.
And
nowe
thou
askest
,
howe
this
bread
is
made
the
bodye
of
Christe
,
and
the
wyne
and
water
the
bloude
of
Christ
?
Wherein
I
aunswere
also
vnto
the.
The
holye
ghoste
commeth
and
worketh
these
thinges
aboue
reason
and
vnderstandynge
.
The
breade
and
wyne
be
taken
to
this
mysterye
.
For
god
knowethe
mans
weakenes
whiche
with
some
displeasure
eschueth
many
thinges
that
be
not
before
by
vse
,
made
smothe
&
familier
vnto
hym
,
wherfore
our
sauiour
Christ
so
condescendeth
to
our
infirmitie
,
as
he
vseth
thinges
to
vs
accustomed
and
agreable
,
wherewith
to
make
thinges
that
be
aboue
nature
.
And
lyke
as
in
baptisme
,
seinge
men
commonlye
vsed
to
wasshe
them selues
in
water
,
and
annoynte
them selues
with
oyle
,
Christe
added
to
the
oyle
and
water
,
the
grace
of
the
holy
ghoste
,
and
made
it
the
wasshynge
of
regeneration
:
So
for
that
men
were
accustomed
to
eate
breade
,
and
drynke
wyne
and
water
,
Christe
ioyned
vnto
them
,
NOw
ye
haue
hearde
Damascene
speake
,
who
well
hearde
with
the
eares
of
hearynge
,
were
sufficient
for
the
matter
too
declare
,
howe
christes
wordes
,
as
they
were
playne
,
for
the
substaunce
and
foundation
of
our
byleef
:
So
haue
they
in
theyr
playnnesse
,
maynteyned
the
true
byleef
of
the
churche
,
as
this
author
for
.viii.
C.
and
.xvi.
yeares
paste
,
declareth
euidently
,
and
testifieth
playnely
,
yf
thou
wylt
vse
hym
,
for
comfyrmatiō
of
that
thou
doest
fyrste
truely
beleue
,
and
not
abuse
hym
,
after
the
facyon
of
the
worlde
,
to
wrythe
hym
,
&
mystake
hym
,
as
some
men
do
the
scripture
.
And
to
th
intent
thou
mayste
be
the
more
able
,
to
mete
with
suche
as
wolde
abuse
them selfe
in
hym
,
and
thy selfe
the
depelyer
conceyue
the
godly
lerned
consideration
,
of
this
writer
in
the
matter
:
I
wyll
note
certayne
thynges
vnto
the
,
worthy
to
be
noted
.
Fyrste
this
man
testifyeth
,
the
presence
of
the
naturall
body
and
bloude
,
of
oure
sauyour
Christe
,
in
the
sacrament
of
th
aulter
,
and
expressely
reproueth
the
vnderstandynge
of
them
that
wolde
saye
,
there
shulde
be
but
a
figure
,
as
at
this
letter
G.
in
the
margyn
thou
shalte
fynde
,
so
as
thou
hearest
by
this
author
,
truth
affirmed
and
falsehed
condemned
.
This
man
testifyeth
also
the
worshyppyng
of
the
sacrament
,
with
inward
&
outward
clennesse
,
deuotion
of
the
soule
,
&
outwarde
gesture
of
the
body
,
as
thou
mayest
se
,
in
the
letter
H.
wherin
th
author
declareth
a
congruence
,
and
conuemency
,
that
as
the
meat
,
which
we
receyue
and
worshyp
,
is
dubble
,
and
conteyneth
Christes
flesshe
and
godhed
,
so
shulde
oure
worshyppyng
be
dubble
,
that
is
to
say
,
of
our
two
partes
of
body
and
soule
,
whiche
bothe
be
nouryshed
,
by
this
precious
meat
.
And
where
thou
findest
this
letter
.
A.
the
author
sheweth
that
as
we
be
dubble
and
of
two
partes
,
that
is
to
say
,
body
and
soule
:
so
shulde
we
haue
a
dubble
natiuite
,
&
a
dubble
meat
.
The
dubble
natiuite
,
is
of
water
and
the
holy
ghoste
,
of
water
agreable
to
our
body
,
as
corporall
,
and
the
holy
ghost
to
our
soule
,
which
also
agreeth
,
with
that
Gregory
Nazianzene
writeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
he
was
spirite
&
flesh
:
so
god
perfiteth
with
water
&
the
holy
ghost
.
And
as
for
this
precious
meat
,
the
author
sheweth
that
it
is
a
meate
dubble
&
not
one
,
as
where
thou
findest
this
letter
.
L.
where
he
saith
.
The
bodye
vnited
to
the
godhed
,
&
deitie
,
is
not
made
one
nature
,
but
remaineth
.ii.
natures
.
And
bicause
the
natures
be
two
he
calleth
christes
body
our
meate
in
the
sacrament
,
a
dubble
meat
.
And
yet
thou
maist
finde
in
the
letter
.
F
that
he
calleth
it
but
one
,
as
where
he
saith
that
the
bread
&
wyne
,
chaunged
by
gods
myghty
word
into
the
body
&
bloud
of
christ
,
be
not
two
but
one
,
and
so
there
remayneth
the
only
substaunce
of
the
body
&
bloude
of
christe
,
where
as
yf
the
nature
of
breade
remained
also
,
he
wolde
haue
called
it
in
that
respecte
,
two
as
he
doth
in
the
other
places
in
two
natures
vnited
.
And
so
thou
seest
where
remaine
two
natures
vnited
,
they
be
called
in
that
respecte
two
&
double
,
and
not
one
,
and
yet
againe
bicause
in
the
consecration
there
is
not
an
vnion
of
breade
to
the
body
of
christ
,
but
transmutation
,
&
as
the
worde
transmutation
expresseth
an
alteration
of
substaunce
the
sacrament
is
not
called
two
,
but
one
.
And
concernynge
worshyppinge
,
this
is
to
be
noted
that
this
great
clerke
was
not
ignorant
of
the
wordes
of
the
gospel
.
Io.
iiii
.
that
Veri
adoratores
adorabunt
patrem
in
spiritu
&
veritate
.
True
worshyppers
shall
worshyp
in
spirite
and
truth
.
And
yet
speaketh
this
author
of
worshyppyng
with
the
body
,
for
by
the
texte
of
the
gospell
,
is
not
denyed
outwarde
adoration
with
the
body
,
whiche
body
is
with
the
soule
created
of
god
,
&
shal
be
hereafter
glorified
with
the
soule
,
but
the
sense
of
that
texte
declareth
the
true
order
of
adoration
,
whiche
must
be
rooted
,
grounded
,
and
directed
by
the
spirite
&
truth
,
and
from
thence
it
must
procede
,
&
where
that
fayl●th
,
the
reste
is
hypocrysye
.
But
els
that
the
body
shuld
not
folowe
and
obey
the
soule
,
and
be
affected
as
the
soule
is
,
and
with
outward
semely
gesture
represente
the
same
,
that
we
myght
not
say
as
Dauyd
dyd
,
De
resurrectione
carnis
,
saith
:
Caro
signatur
,
vt
anima
muniatur
.
The
flesshe
is
marked
that
the
soule
may
be
defended
.
But
to
returne
to
my
purpose
to
note
vnto
the
that
is
notable
in
Damascene
in
the
letter
C.
to
them
that
aske
,
and
humbly
question
,
how
these
misteries
be
wrought
?
lyke
aunswer
may
be
made
,
as
Gabriell
made
vnto
our
Lady
,
by
occasion
wherof
thou
mayest
marke
two
sortes
of
questions
,
wherof
one
proceding
of
pride
arrogancie
,
doubtfulnes
and
mystruste
,
declareth
incredulitie
,
such
as
the
Capharnaites
made
when
they
said
,
Caro
mea
vere
est
cibus
,
whiche
flesshe
,
hauyng
the
godhed
annexed
vnto
it
,
is
of
two
partes
as
the
cole
is
,
and
remayneth
two
natures
,
and
so
is
a
dubble
meate
▪
to
fede
the
body
and
soule
of
man
,
whiche
be
lykewise
two
partes
of
man
.
And
when
he
sayde
in
the
letter
.
D.
the
breade
hath
the
deitie
annexed
vnto
it
,
he
signifieth
the
body
and
flesshe
of
Christ
into
which
by
goddes
omnipotency
,
the
bread
is
conuerted
,
as
thou
mayest
plainly
see
declared
by
hym
,
in
the
place
,
where
thou
fyndeste
the
letter
F.
and
the
sentence
before
,
in
whiche
he
speaketh
so
playnely
and
openly
,
as
can
not
be
desyred
more
euydence
for
the
matter
.
I
can
not
pretermytte
also
to
note
vnto
the
this
,
that
maye
serue
for
a
lesson
to
such
as
be
captiouse
of
wordes
,
and
by
the
outwarde
apparaunce
of
them
note
contradictions
,
thou
shalte
fynde
in
the
letter
M.
that
the
sacrament
is
two
,
and
not
one
,
and
in
the
letter
.
F.
one
and
not
two
which
be
no
contraries
.
Fyrste
in
that
place
,
where
he
sayth
they
be
not
two
,
is
signified
that
there
is
not
two
substaunces
,
of
the
breade
and
the
body
of
Christ
,
but
onely
of
Chrystes
substaunce
.
Againe
,
there
be
not
two
bodyes
of
Christe
,
one
in
heauen
,
anothere
in
the
sacrament
,
for
as
he
saythe
after
in
the
letter
.
E.
the
body
of
Christ
descended
not
,
but
as
we
truely
beleue
in
the
article
of
our
Crede
,
he
sytteth
on
the
ryghte
hande
of
the
father
,
and
then
yf
thou
askest
,
how
can
it
be
so
?
the
aunswere
is
,
goddes
worde
is
omnipotent
,
&
the
maner
inscrutable
:
In
the
other
place
,
where
he
saith
the
sacrament
is
two
&
dubble
,
as
in
the
letter
F
,
there
he
declarethe
him self
,
that
he
speaketh
of
two
natures
,
the
humanitie
&
the
godhed
.
Thou
maiest
note
also
,
that
albeit
in
one
place
,
he
sayeth
,
Christes
body
is
verely
in
the
sacrament
,
&
it
is
not
a
figure
:
yet
in
the
latter
parte
,
he
sheweth
how
it
may
be
called
a
figure
,
not
so
,
but
there
is
the
very
body
of
christ
,
but
that
it
is
in
the
sacrament
a
pledge
of
the
glory
to
come
,
and
his
feadinge
vs
here
,
a
fygure
of
that
feadynge
we
shall
haue
in
heauen
,
whiche
in
the
thinge
is
all
one
,
for
Chryste
is
the
feaste
here
and
there
,
but
the
maner
differeth
.
For
then
we
shall
haue
full
fruytyon
by
knowledge
and
contemplacion
,
in
the
steade
of
oure
faythe
and
hope
,
wherby
we
receaue
frutefully
Christes
feadyng
here
.
Thou
maieste
note
also
in
the
letter
.
O.
howe
afraied
he
was
,
to
be
mystaken
,
bycause
he
spake
of
the
generacion
,
of
the
spirite
,
whereof
Christes
flesshe
was
conceiued
,
leste
he
shulde
be
sene
to
agree
with
the
Marcionistes
,
and
deny
Christes
naturall
bodye
.
So
captious
haue
noughtye
men
euer
ben
,
that
study
to
make
of
truthe
,
matter
of
contention
.
In
the
letter
.
N.
thou
shalte
se
the
carnal
reasons
aunswered
in
fewe
wordes
,
with
a
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
greake
,
whiche
sygnyfyeth
a
detestacyon
of
the
speache
before
,
as
we
speake
wyth
one
syllable
in
englyshe
,
fye
.
And
fye
&
worse
on
them
,
that
so
say
,
and
amend
not
.
And
of
the
company
of
suche
,
he
amonisheth
all
to
beware
in
th
ende
,
and
note
his
reason
whye
,
with
that
also
saynt
Paule
alleged
of
the
ethnike
author
.
Corrumpunt
bonos
mores
colloquia
praua
.
Euyll
talke
corrupteth
good
maners
.
I
wryte
now
,
to
the
multitude
in
whiche
be
manye
to
whom
I
neaded
not
,
to
haue
made
these
notes
,
onlesse
I
wolde
for
formalitie
,
gather
notes
as
lawiers
do
in
their
lessons
,
but
yet
I
take
,
my selfe
,
suche
pleasure
in
redynge
of
the
author
in
thys
place
,
who
so
lyuely
&
godly
setteth
forth
this
matter
,
and
so
fully
aunswereth
al
thwartinges
to
the
contrary
,
that
I
my selfe
delyte
to
tary
in
him
,
and
wolde
haue
the
reader
do
the
lyke
.
For
th
author
is
notable
,
and
of
a
great
auncientye
,
that
is
to
say
,
viii.c.
and
,
xvi
.
yeres
,
and
he
writeth
in
the
greake
tonge
,
for
a
furder
testimonye
,
&
vnder
title
,
De
orthodoxa
fide
,
of
the
right
catholique
faith
,
whiche
hath
nowe
bene
troubled
,
in
this
the
hyghest
mysterye
.
And
herein
they
can
not
tel
what
they
meane
,
nor
what
they
wolde
haue
:
they
begyn
to
speake
of
an
other
meanynge
in
the
vnderstandynge
of
Christes
playne
wordes
,
when
he
sayde
,
This
is
my
body
,
whych
be
the
foundation
of
our
fayth
in
their
right
catholique
vnderstandynge
,
as
the
churche
hath
taught
,
and
good
chrysten
men
beleued
hitherto
.
THe
deuyll
hath
another
peece
of
sophistrye
,
whiche
is
in
counterfette
contradictions
,
wherein
he
vseth
for
a
preface
and
introduction
,
a
most
certayne
truth
,
which
is
,
that
truthe
agreeth
in
it selfe
,
and
hath
no
parte
contrarye
to
another
Wherfore
seing
the
worde
of
god
,
is
an
infallyble
truth
,
it
hath
no
contrarieties
in
it selfe
.
All
the
worlde
muste
assent
herevnto
.
But
thus
the
deuyll
procedeth
to
his
cauyllacion
ab
euidenter
ueris
,
per
breuissimas
mutationes
ad
euidenter
falsa
.
From
thinges
euydently
true
,
by
lyttle
chaunginges
to
thinges
euidently
fals
,
Heauen
and
earth
haue
a
kind
of
contradiction
,
Christ
is
in
heauen
,
where
saint
Steuen
sawe
hym
,
Ergo
he
is
not
in
earth
,
Omnia
per
ipsum
facta
sunt
,
All
thinges
be
made
by
hym
,
Ergo
he
is
not
a
creature
made
of
breade
.
He
dwelleth
Nisi
credideritis
,
non
intelligetis
.
yf
ye
beleue
not
,
ye
shall
not
vnderstande
.
Posteria
eius
,
there
be
many
thinges
excedyng
our
capacities
to
discusse
them
how
they
be
that
we
know
very
certainly
to
be
,
&
yet
because
they
be
common
&
quotidian
,
maruaile
not
at
them
,
&
much
lesse
doubt
of
them
,
&
such
fondnes
hath
mans
curiositie
,
as
was
noted
by
this
sayenge
.
Quod
ante
pedes
est
non
vident
,
coeli
scrutantur
plagas
,
that
is
afore
the
feete
,
they
se
not
and
serche
the
costes
of
the
heauen
.
The
deuyll
tempted
christ
in
a
rare
miracle
,
to
make
of
stones
directly
breade
,
And
herein
the
deuill
vttereth
his
sophistrye
,
and
maketh
vs
forget
that
is
continuallye
done
before
our
eyes
,
and
by
impossibilite
of
our
carnall
imaginacions
,
in
thinges
aboue
our
capacitie
,
seduceth
vs
,
and
deceiueth
vs
,
in
the
beleef
of
goddes
high
mysteries
,
and
specially
in
the
misterie
of
the
sacrament
of
th
aulter
,
wherby
to
hynder
vs
,
and
depryue
vs
,
of
oure
great
comforte
and
consolation
,
in
the
same
,
wherein
God
instituted
,
Memoriam
mirabilium
suorum
&
escam
se
dedit
timentibus
eum
,
that
is
to
say
,
a
memorie
of
his
maruailes
&
gaue
hym selfe
mete
to
them
that
louingly
feare
hym
.
THere
resteth
now
to
open
the
deuils
sophistrie
,
in
the
peruerse
,
croked
&
craftie
expositions
of
dyuers
places
of
scripture
,
the
saienges
of
holy
writers
,
and
of
such
wordes
,
as
be
attribute
to
singifie
and
name
that
moost
blessed
sacrament
vnto
vs
,
wherin
hathe
ben
moche
paine
taken
,
&
moch
craftie
imaginacion
deuised
,
to
abuse
the
simple
vnlerned
wyttes
,
and
vpholde
in
errour
,
the
maliciouse
,
arrogant
and
newe
fangled
iudge
menetes
.
As
touching
scriptures
,
This
is
my
body
)
from
consecration
of
the
sacrament
,
to
the
demonstration
of
Chrystes
body
,
there
sittinge
,
and
then
mynistringe
vnto
the
apostels
,
where
in
they
declare
their
malyce
,
that
they
care
not
to
chaunge
the
right
sense
,
with
any
other
,
were
it
neuer
so
fonde
and
false
.
The
truth
they
abhorre
,
and
seke
vtterly
for
lyes
,
&
them
they
embrace
,
who
so
euer
bring
them
and
leane
to
suche
exposycions
of
the
scriptures
,
as
helpe
to
the
subuertion
of
the
truth
.
But
let
vs
consyder
how
sophistically
they
handle
the
wordes
that
Christ
sayde
.
non
dijudicans
corpus
domini
.
Whiche
wordes
be
translate
in
englyshe
,
non
dijudicans
corpus
domini
,
Caro
mea
vere
est
cibus
&
Scientia
inflat
,
charitas
edificat
.
littera
occidi
spiritus
viuificat
.
Philippe
qui
videt
me
,
uidet
&
patreim
,
Phylyppe
,
he
that
seeth
me
,
seeth
my
father
,
and
in
another
place
.
Alterum
ab
altero
,
alterum
est
,
The
image
is
not
the
thing
wherof
it
is
the
image
,
as
man
is
not
god
,
of
whom
he
is
the
image
Ergo
Christ
,
is
not
the
same
substaunce
with
the
father
,
beyng
(
as
Saynte
Paules
wordes
before
rehersed
purport
)
the
ymage
of
his
substaunce
.
And
as
this
argument
is
folysshe
in
this
pointe
,
and
yet
captious
to
deceiue
the
vnlearned
:
So
be
the
argumentes
,
made
against
the
sacrament
of
the
aulter
,
of
the
worde
(
fygure
)
or
the
worde
(
sygne
)
or
the
worde
(
memorye
)
or
the
worde
(
Symbolum
)
token
,
whiche
wordes
for
a
certeine
relatition
,
may
be
spoken
of
it
,
withoute
preiudice
of
the
true
substaunce
,
there
present
,
non
diiudicantes
corpus
domini
.
in
rebus
dei
loquendum
.
Godly
matters
shulde
not
be
commened
of
,
after
carnall
vnderstandynge
▪
But
as
saynte
Andrewe
spake
,
so
the
church
doth
practyse
it
.
For
Chryste
is
daylye
offered
and
sacryficed
on
the
aulter
.
If
thou
askest
by
what
auctorytie
,
it
may
be
aunswered
,
by
th
auctorytie
of
Chrystes
word
,
who
said
,
Do
this
in
remembraunce
of
me
:
Wherein
we
do
not
make
another
sacrifice
,
as
the
byshop
of
the
olde
lawe
dyd
,
but
make
alwaies
the
same
sacrifice
,
or
rather
worke
the
representation
of
the
same
,
But
because
I
haue
made
mention
of
this
sacrifice
.
I
wil
speake
a
fewe
wordes
to
you
,
whiche
ye
remember
,
a
fewe
wordes
in
measure
,
but
conteynynge
greate
pyth
and
commodite
for
you
.
That
I
shal
say
,
procedeth
not
of
my selfe
,
but
of
th
instigation
of
gods
holy
spirite
.
What
wyll
I
say
then
?
This
it
is
,
that
many
be
partakers
of
this
sacrifice
ones
in
the
yere
,
What
wolde
Chrisostome
saye
,
to
the
state
of
this
worlde
,
nowe
?
in
whiche
a
nombre
do
not
onelye
neglecte
,
to
appoint
so
much
tyme
,
as
the
lente
is
(
whiche
Chrisostom
meneth
)
to
attayne
goddes
fauoure
againe
,
but
thinke
it
al
superfluous
and
not
necessarie
.
And
bost
onlye
the
mercy
of
god
,
without
feare
of
his
iustice
.
Marke
this
place
of
Saynte
Chrisostome
and
compare
it
to
onely
faith
,
marke
this
place
of
saynte
Chrisostom
,
&
note
how
the
.xl.
dayes
in
the
lent
,
were
spent
not
by
the
byshoppe
of
Romes
ordinaunce
,
but
by
direction
of
the
true
discipline
in
christes
church
,
in
whiche
,
Misecordia
&
veritas
,
Thinketh
this
heretique
,
that
we
know
not
the
strength
and
vertue
of
the
mystical
benediction
(
so
this
autor
expresseth
the
holy
sacrament
of
th
aulter
,
de
Trinitate
,
vpon
discussion
of
this
question
,
whither
chryste
be
in
vs
,
by
the
veritie
of
nature
,
or
concorde
&
agreaunce
in
our
will
,
aunswereth
in
this
wise
.
Si
enim
uerè
uerbum
caro
factum
est
,
&
nos
uerè
uerbum
carnem
,
cibo
dominico
sumimus
:
quo
modo
non
naturaliter
manere
in
nobis
existimandus
est
?
qui
&
naturam
carnis
nostrae
,
iam
inseparabilem
sibi
homo
natus
assumpsit
,
&
naturam
carnis
suae
ad
naturam
aeternitatis
,
sub
sacramento
nobis
cōmunicādae
carnis
admiscuit
?
Ita
enim
omnes
unum
sumus
,
quia
&
in
christo
pr̄
est
,
&
christus
in
nobis
.
Quisquis
ergo
naturaliter
patrem
in
christo
negabit
,
neget
prius
non
naturaliter
uel
se
christo
uel
christum
sibi
inesse
,
quia
in
christo
pr̄
,
&
christus
in
nobis
unum
,
unum
in
hijs
esse
nos
faciunt
.
Si
uerè
igitur
carnem
corporis
nostri
chrūs
assumpsit
,
&
uerè
homo
ille
,
qui
ex
Maria
natus
fuit
,
chrūs
est
,
nosque
uero
sub
misterio
carnem
corporis
sui
sumimus
,
&
per
hoc
unum
erimus
,
quia
pater
in
eo
est
&
ille
in
nobis
,
quomodo
voluntatis
unitas
asseretur
,
cum
naturalis
per
sacramentum
proprietas
perfecta
,
sacramentum
sit
unitatis
?
If
the
worde
was
made
verely
fleshe
,
and
we
verely
receyue
the
worde
,
beinge
fleshe
in
oure
lordes
meate
:
how
shal
not
christ
be
thought
to
dwell
naturally
in
vs
,
who
being
borne
man
,
hath
taken
vnto
him
,
the
nature
of
our
flesshe
,
that
can
not
be
seuered
,
and
hath
put
together
the
nature
of
his
fleshe
,
to
the
nature
of
his
eternitie
,
vnder
the
sacrament
of
the
communion
of
his
flesshe
vnto
vs
,
For
so
we
be
al
one
,
by
cause
the
father
is
in
Chryste
,
Take
this
is
my
body
,
the
same
that
is
to
say
,
that
I
nowe
giue
,
&
you
nowe
take
.
For
the
breade
is
not
an
only
figure
of
the
body
of
christe
,
but
it
is
chaunged
into
Christes
verye
bodye
.
For
oure
lorde
saide
,
The
breade
whiche
I
shall
giue
,
is
my
flesshe
,
&
yet
the
flesshe
of
christ
,
is
not
sene
,
Thus
testifieth
Theophilus
,
and
who
can
desire
,
a
more
playne
testimonye
,
in
whiche
thou
mayest
also
note
,
howe
the
fourme
of
breade
and
wyne
,
by
goddes
goodnes
remaineth
in
respecte
of
oure
infirmitie
,
and
yet
the
breade
and
wyne
is
turned
,
in
to
the
body
and
bloude
of
oure
sauyoure
Christe
,
whiche
speache
,
implyeth
a
difference
betwene
the
substaunce
of
breade
and
the
fourme
,
that
is
to
say
,
apparaunce
of
breade
whiche
euery
symple
wytte
can
not
conceiue
,
but
euery
witte
shuld
humbly
&
reuerently
beleue
.
For
Christ
sayde
.
This
is
my
body
,
as
appeareth
testified
by
suche
as
I
haue
rehersed
,
being
witnesses
of
tholde
worlde
,
when
there
reigned
in
christes
churche
,
simplicitie
,
faith
,
charitie
,
mekenes
,
deuotion
,
with
feruent
religion
,
when
goddes
worde
dwelt
in
mennes
hartes
,
and
came
neuer
abrode
to
walke
in
mennes
tunges
,
but
with
maiestie
and
reuerence
,
accompanied
with
all
vertuous
lyuynge
,
where
as
nowe
iesters
,
raylers
,
rimers
,
players
,
ianglers
,
pratelers
,
and
simperinge
parettes
,
take
vpon
them
to
be
admynystratours
and
officers
,
to
sette
forthe
goddes
worde
,
whereof
they
make
a
plurell
number
of
wordes
without
all
fruyte
and
effecte
.
But
I
wyll
leaue
these
,
and
praye
god
amende
them
,
and
adde
the
deuout
writinges
of
saint
Austen
,
saynte
Iherome
,
and
sainte
Chrisostome
,
touchinge
the
moost
preciouse
sacrament
of
the
aulter
.
And
fyrst
of
saynte
Chrisostome
,
that
he
writeth
vpon
the
.vi.
chapter
of
s
.
Qui
in
hac
uita
ita
se
nobis
exhibet
,
multo
magis
in
futura
.
Vester
ego
frater
esse
uolui
,
&
communicaui
carnem
,
propter
uos
&
sanguinem
,
&
per
quae
uobis
coniunctus
sum
,
ea
rursus
uobis
exhibui
.
It
is
necessarye
to
shewe
,
howe
maruelouse
these
mysteryes
be
,
why
they
be
gyuen
,
and
what
profit
is
of
them
.
We
be
one
body
and
membres
of
his
flesshe
and
bones
.
Wherefore
suche
as
be
receiued
into
this
religion
,
muste
obeye
his
preceptes
.
And
to
the
intente
we
shulde
not
onely
by
loue
,
but
also
in
dede
,
be
turned
into
that
his
flesshe
,
it
is
brought
to
passe
by
the
meate
,
whiche
he
hath
gyuen
vnto
vs
.
For
when
he
wolde
shewe
his
loue
towardes
vs
,
he
hathe
myngled
hym selfe
with
vs
,
by
his
bodye
,
and
hath
brought
it
,
to
be
one
with
vs
,
that
that
bodye
,
myght
be
vnited
with
the
head
,
whiche
is
a
speciall
point
of
suche
as
loue
together
.
And
that
Iob
signified
of
suche
his
seruauntes
as
moost
loued
hym
,
And
he
that
in
this
lyfe
,
shewethe
him selfe
,
so
to
vs
,
he
wyll
muche
more
do
it
in
the
lyfe
to
comme
.
I
haue
(
saith
Christ
to
vs
)
wyllyngly
ben
your
brother
,
and
for
youre
sake
,
When
so
euer
this
question
commeth
to
mynde
(
howe
anye
thynge
shuld
be
done
?
)
there
entreth
therwith
vnbel
fe
and
incredulite
.
For
so
was
Nicodemus
troubled
sayenge
.
Howe
can
a
man
entre
agayne
into
his
mothers
wombe
?
And
lykewise
the
Caphernaites
in
this
gospell
nowe
questioned
with
them selfe
of
Christe
.
Howe
canne
this
man
,
gyue
vs
his
flesshe
to
be
eaten
?
But
yf
thou
Caphernaite
,
askeste
this
question
nowe
,
why
dyddest
thou
not
aske
lykewyse
in
the
myracle
of
the
fyue
loues
,
how
he
encreased
theym
so
muche
?
I
myghte
aunswere
for
the
thus
,
that
then
thou
caredst
only
,
to
be
fylled
and
dyddest
not
regarde
the
myracle
.
But
thou
Capharnaite
,
wilte
percase
say
,
the
thyng
there
shewed
it selfe
.
Wel
by
that
then
,
thou
shuldest
beleue
,
that
he
that
dydde
that
myghte
easely
do
this
,
and
therefore
he
wroughte
that
myracle
before
▪
that
thereby
they
shuld
not
be
myst
rustynge
,
and
withoute
belefe
of
that
he
shulde
afterwarde
saye
▪
which
wordes
of
saynt
Chrisostom
well
pondered
and
wayed
,
shulde
not
on●ly
be
sufficient
,
to
stoppe
the
mouthes
of
questioners
and
doubters
,
but
also
conuerte
the
hartes
of
those
that
hedlinge
haue
tunne
downewarde
,
to
the
myserable
pit
of
the
deuyls
blindnes
,
&
become
his
ministers
,
Take
ye
and
eate
this
is
my
body
,
And
the
cuppe
is
that
whereof
he
spake
agayne
.
Drynke
of
this
all
,
This
is
my
bloude
of
the
newe
testamente
,
whiche
shall
be
shedde
for
many
This
is
the
cup
of
whiche
we
rede
in
the
prophete
.
But
god
that
is
mercyfull
suffreth
not
man
,
to
be
tempted
with
these
argumentes
more
than
may
be
borne
of
mannes
infirmitie
,
And
yf
suche
as
lately
suffered
,
were
seuerallye
considered
,
there
maye
appeare
tokens
sufficiente
,
besides
the
condicion
of
the
matter
,
they
suffred
for
,
to
declare
their
zeale
,
not
to
haue
proceded
of
the
spirite
of
god
,
but
of
arrogaunt
pryde
and
presumption
,
&
the
spirite
of
the
deuyl
,
which
is
no
tyme
to
speake
on
nowe
,
but
I
shall
adde
what
sainte
Austine
saith
,
the
readyng
wherof
is
frutefull
,
and
leaue
the
remembraunce
,
of
these
monstruouse
proude
people
,
whose
doynges
be
vnfruteful
,
to
them selfe
and
other
.
S.
Austen
saith
thus
vpon
the
.xcviii.
Psalm
,
in
th
exposition
of
this
text
,
Et
ad●srate
scabellum
pedum
eius
,
quoniam
sanctum
est
,
worshyp
the
fotestole
of
his
seat
,
for
it
is
holye
.
Quid
habemus
adorare
?
Scabellum
pedum
eius
,
Suppedaneum
dicit̄
scabellum
,
quod
dicunt
graeci
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
dixerunt
Latini
scabellum
,
&
alij
dixerunt
suppedaneum
.
Sed
videte
fratres
,
quid
nos
iubeat
adorare
.
Alio
loco
scriptura
dicit
.
This
is
my
body
,
to
good
men
proue
that
sufficiently
,
and
any
other
studied
corroboration
,
to
good
men
,
neadeth
not
,
&
to
euell
obstinate
men
,
is
superfluouse
.
Accordyng
whervnto
saint
Basyll
instructed
hys
scolers
,
with
what
feare
,
faith
,
and
affection
,
they
shulde
come
to
the
holy
communion
.
Take
ye
,
and
eate
ye
,
this
is
my
body
,
And
as
for
deuotion
and
affection
of
mynde
,
he
bad
them
loke
of
the
loue
Christe
bare
to
his
churche
.
And
therfore
I
trauaile
not
herein
to
learne
men
faith
by
authoritie
of
men
,
but
bycause
I
see
,
what
a
companye
they
be
,
that
impugne
oure
true
faithe
,
with
lyes
and
sophistrye
:
I
haue
taken
payne
to
reherse
these
,
that
ye
maye
reade
of
another
company
that
mainteyned
the
true
faith
with
the
truthe
,
whiche
were
so
no
table
clearkes
,
so
greate
learned
men
,
so
exercysed
in
scriptures
,
soo
rychelye
endued
with
the
specyall
gyftes
and
graces
of
god
,
as
men
shulde
haue
more
comfort
,
to
kepe
companye
with
them
,
in
the
open
lyghte
of
truth
,
goddes
high
way
,
then
to
lurke
in
darke
corners
,
or
folowe
the
leadynge
of
suche
,
as
beynge
blynde
of
the
ryght
eye
,
for
want
of
grace
and
learninge
,
and
more
blynde
on
the
lefte
eye
,
with
malyce
and
enuye
,
fall
them selfe
in
the
pitte
of
goddes
indignacion
and
drawe
other
after
them
.
One
thynge
I
wyll
note
,
whiche
is
worthye
notynge
,
that
there
hath
not
ben
,
in
any
tyme
,
any
one
Maister
teacher
,
or
otherwise
,
the
deuylles
stoute
champion
,
to
impugne
our
true
beleefe
in
the
sacramente
of
the
aulter
openlye
,
but
he
professed
therwith
,
some
other
opinion
,
so
euidentlye
abhominable
,
as
he
myght
be
knowen
,
by
that
other
lye
,
to
be
sent
from
the
deuyll
,
And
fyrste
that
we
reade
of
,
be
the
Maniches
,
whose
detestable
opinion
,
is
vniuersallye
abhorred
,
Second
the
Messalyans
,
who
sayde
,
the
sacrament
dydde
neither
good
nor
hurte
,
muche
like
Fryth
,
who
after
all
his
conflicte
,
wold
gladly
haue
come
to
thys
,
neyther
to
graunte
the
sacramente
,
nor
denie
it
.
Now
these
Messalyans
professed
thys
for
truth
also
,
that
it
was
an
euyll
thinge
to
laboure
with
their
handes
,
and
gaue
them selfe
onely
to
sleape
,
and
called
their
visions
in
there
dreames
,
prophecies
,
and
pretended
to
be
saued
by
onely
prayer
as
Luther
affirmeth
by
only
faith
Were
not
these
men
marked
on
both
sydes
(
trowe
ye
)
to
be
knowen
for
noughte
?
Wyclefe
denied
the
Sacrament
of
th
aulter
,
and
on
the
other
syde
affirmed
,
all
thynges
to
come
to
passe
,
by
mere
and
absolute
necessitye
,
with
whiche
opinion
all
suche
be
infecte
at
this
day
,
as
impugne
the
sacramente
.
And
is
not
that
an
euident
marke
,
that
god
hath
suffered
them
to
fall
(
in
reprobum
sensum
)
so
as
they
speake
,
THyrdely
let
vs
consider
how
the
deuyl
tosseth
the
wordes
,
and
first
theword
,
sacrament
,
wherby
he
wolde
it
semed
,
that
by
that
name
,
it
was
euer
mente
,
that
it
is
onely
a
signe
and
token
,
of
an
inuisible
grace
,
and
in
as
muche
as
it
is
a
signe
,
it
is
not
the
thing
it self
,
as
the
churche
teachethe
:
For
a
signe
,
and
a
thinge
,
whereof
the
signe
is
,
muste
neades
differre
.
Wherevnto
▪
I
saye
,
that
the
worde
(
Sacramente
)
,
(
as
manye
other
wordes
in
speache
,
haue
the
like
)
hath
thre
significations
,
to
oure
vnderstandynge
.
One
moste
general
,
in
whiche
it
signifieth
any
secrete
hidden
thyng
,
without
difference
,
whither
the
same
hydden
thing
,
be
holy
or
no.
And
after
that
acception
,
it
is
applyed
to
many
secrete
matters
and
misteries
,
both
godly
,
&
natural
.
Another
acception
is
specyal
,
&
is
restrained
to
signifi
the
seuen
special
holy
misteryes
in
our
religion
,
which
we
cal
and
be
,
the
.vii.
sacramentes
,
vnto
whiche
the
name
sacrament
,
is
in
the
comen
speache
onelye
applyed
,
whervnto
this
diffinition
is
truely
attribute
,
a
sacramente
to
be
a
visible
signe
of
an
inuisible
grace
.
Another
acception
,
is
in
a
most
special
signification
,
when
we
speake
of
the
sacrament
of
the
aulter
,
whych
doth
vs
vnderstande
,
a
specyall
difference
of
excellencye
from
the
other
sacramentes
,
as
wherein
is
present
,
the
plentye
of
all
grace
,
and
the
purchacer
of
all
grace
,
receyued
in
the
other
sacramentes
,
Chryste
hym selfe
.
Whereof
when
men
be
thus
lerned
and
taughte
,
and
the
thing
so
set
forth
,
truely
(
as
it
is
in
dede
)
it
is
then
mere
sophistrie
,
to
resort
,
to
disputacion
of
the
word
,
wherwith
,
to
ouerthrowe
,
the
truth
of
the
thynge
.
After
whiche
sorte
they
daly
also
,
that
make
foundacion
of
argument
to
proue
the
substaunce
of
bread
,
to
remaine
in
the
mooste
blessed
Sacrament
,
bicause
S.
Paule
calleth
the
sacrament
,
breade
,
and
yet
in
dede
saynt
Paul
calleth
it
this
breade
,
whiche
importeth
a
speciall
vnderstandinge
,
and
to
suche
as
truely
beleue
,
the
myracle
of
christes
consecration
,
of
his
most
preciouse
bodye
,
turnynge
by
the
omnipotency
of
his
myghty
word
the
substaunce
of
breade
,
into
the
substaunce
of
his
naturall
bodye
to
suche
men
of
true
belefe
,
the
,
thing
remayneth
as
it
is
ne
is
in
their
conscience
altered
,
with
expression
of
the
name
of
that
it
was
.
And
that
whiche
before
the
consecration
was
commen
breade
,
with
the
naturall
substaunce
of
bread
,
is
now
by
goddes
speciall
myracle
,
in
his
secrete
operation
omnipotent
,
the
onelye
substaunce
of
the
bodye
of
our
sauyoure
Christe
.
And
so
maye
be
called
with
an
addition
wherewith
to
marke
the
mistery
,
this
breade
.
But
whye
shulde
the
name
,
trauayle
vs
when
we
rede
so
ofte
in
scripture
,
thinges
to
be
named
not
as
they
be
,
but
as
they
were
?
and
the
rod
turned
in
to
a
serpent
,
by
gods
miracle
,
before
Pharao
,
styl
to
be
called
a
rodde
when
it
was
a
serpent
,
Mary
other
names
that
be
added
to
geue
lighte
and
knowledge
of
the
substaunce
,
nature
or
chiefe
qualitie
of
the
thynge
,
those
be
so
ioyned
and
knytte
to
the
thynge
,
as
they
do
not
onely
poynte
it
,
but
open
it
also
,
and
be
not
onely
an
out
warde
marke
of
the
thinge
,
but
presente
to
oure
vnderstandynges
,
what
is
conteined
in
the
thinge
it selfe
.
And
therf●re
as
the
name
Iacob
,
was
onely
an
outward
marke
of
the
corporall
man
of
the
patriarche
.
So
Israel
declared
the
speciall
fauoure
of
God
,
wherby
Iacob
sawe
god
wh●che
the
word
Israell
doth
signifie
the
continuaunce
whereof
god
promysed
,
saienge
he
shulde
no
more
be
called
Iacob
,
but
Israell
.
Accordinge
whervnto
after
the
breade
is
consecrate
by
the
preiste
,
goddes
minister
,
and
by
the
omnipot●cye
of
Christes
myghtye
worde
is
conuerted
into
the
bodye
of
Christe
,
the
name
that
●ignifieth
the
substaunce
of
that
sacramente
,
is
the
body
of
Christe
.
And
therefore
the
same
sacrament
,
can
no
more
be
called
breade
,
but
the
bodye
of
Christe
,
as
Iacob
shulde
no
more
be
called
Iacob
,
but
Israel
.
And
yet
as
scrypture
sayth
in
the
hystory
o●
Iacob
,
God
called
after
that
Iacob
againe
,
by
the
name
Iacob
without
preiudice
of
the
truthe
of
goddes
worde
,
spoken
before
,
that
he
shulde
be
no
more
so
called
.
So
Saynte
Paule
calleth
the
same
holy
sacrament
,
breade
,
because
it
was
soo
,
before
the
consecracyon
,
and
yet
so
he
calleth
it
,
withoute
preiudice
of
the
truth
,
that
it
is
in
dede
,
beinge
not
breade
,
but
the
very
body
of
Christ
,
at
the
time
,
when
it
is
by
hym
neuerthelesse
called
breade
,
As
Iacob
was
in
dede
Israell
by
goddes
fauoure
,
when
he
was
after
by
gods
mouth
againe
,
called
Iacob
whych
latter
callinge
of
Iacob
,
dydde
nothynge
preiudicate
the
truthe
of
gods
worde
vttered
before
.
Forasmuch
as
this
laste
maner
of
callynge
,
was
not
a
through
namynge
of
hym
,
but
only
,
as
it
were
a
pointing
to
distinct
outwardly
the
man
,
and
because
he
was
ones
Iacob
,
is
called
Iacob
againe
,
As
the
sacrament
,
because
it
was
ones
breade
,
is
called
bread
againe
.
And
now
I
returned
to
this
that
yf
mens
fayth
were
such
,
as
is
required
of
christen
men
,
they
wold
be
wiselye
deefe
,
as
the
serpente
,
that
stoppethe
her
eares
;
and
nothynge
be
altered
,
with
the
deuyls
intricacions
or
incantacions
in
wordes
and
names
euen
as
we
beleue
certainely
,
men
brum
/
whiche
varietie
,
goeth
by
rule
in
place
,
whereunto
an
humble
scoler
obeyeth
,
and
not
by
reason
,
as
an
arrogant
witte
wolde
requyre
:
So
in
all
the
secretes
,
and
contractions
(
as
we
myghte
call
them
)
and
misteries
hydden
of
our
religion
,
good
men
haue
euer
leaned
to
the
rule
of
teachinge
in
christes
churche
,
and
taken
a
title
,
some
tyme
for
,
n
,
and
sometyme
for
,
m
,
as
they
were
taught
the
place
to
require
,
and
not
to
spell
after
theyr
owne
iudgemente
,
as
euerye
man
weneth
it
shulde
be
,
after
his
vehement
reason
of
his
owne
diuise
.
Doth
not
s
.
Paule
(
saith
he
)
call
it
breade
?
and
be
not
these
wordes
of
scripture
?
And
be
any
words
truer
or
better
,
then
the
wordes
of
scripture
?
Of
whome
I
aske
this
question
agayne
.
Hath
not
the
churche
had
,
and
vnderstanded
these
wordes
of
scrypture
,
that
ye
soo
vehementlye
alledge
?
Hathe
not
the
churche
deliuered
those
wordes
vnto
vs
?
And
hath
not
the
same
churche
notwythstandynge
,
taughte
thys
truthe
,
howe
the
breade
,
by
consecratyon
,
is
conuerted
into
the
precyouse
bodye
of
Chryste
?
and
condemned
those
that
wolde
affyrme
,
breade
to
remayne
,
and
with
that
theyr
condemnation
,
reteyned
and
kepte
in
honoure
,
saint
Paule
who
wrote
these
wordes
,
that
ye
make
so
greate
matter
of
?
The
churche
hathe
condemned
the
Arryans
,
that
denyed
Chryste
,
to
be
equalle
wyth
his
father
,
and
yet
the
same
churche
,
hathe
stylle
kepte
in
honoure
the
Euangelyst
,
that
wrote
howe
Chryste
sayde
,
his
father
was
greatter
then
he
.
And
yet
the
Arryans
sayde
,
they
spake
none
other
,
then
the
Euangelystes
,
testyfyed
in
playne
wordes
,
Qui
vos
spernit
,
me
spernit
.
He
that
despiseth
you
,
despiseth
me
Here
may
come
in
percase
in
thys
high
matter
a
scoffe
with
,
a
question
which
you
?
And
then
,
why
shal
not
I
teache
you
,
aswell
as
you
me
?
or
rather
I
you
,
For
doth
not
Chryst
saye
?
I
knoweledge
to
the
father
,
thou
haste
hydden
these
thinges
from
the
wise
,
Quandoquidem
&
alia
multa
,
aliter
tum
prodita
fuere
,
quam
ut
nunc
se
habere
conspiciuntur
.
Veluti
Ieiunauit
christus
paululum
ante
tentationem
,
Christus
enim
ieiunium
,
tantquam
propugnaculum
adhibuit
contrà
tentaciones
,
nobis
uerò
ad
id
ualet
,
u●
Christo
cōmorîamur
,
&
item
purgatio
quaedam
est
,
quae
festum
praecedat
Porro
christus
ieiunauit
dies
quadraginta
,
erat
enim
Deus
,
nos
verò
ieiunium
,
ad
facultatis
nostrae
modum
attemperauimus
,
etiamsi
quidam
zelo
affecti
,
Regnum
dei
,
Domus
mea
,
domus
orationis
uocabitur
.
My
house
shall
be
called
the
house
of
prayer
.
I
wyll
not
encrease
my
boke
with
accumulation
of
places
,
to
conferme
the
commendation
of
praier
,
for
I
truste
it
nedeth
not
,
but
as
saynte
Paule
saide
,
Petrus
et
loannes
ascendebant
in
templum
,
ad
horam
orationis
nonam
,
Peter
and
Ihon
ascended
into
the
temple
,
at
the
.ix.
houre
of
prayer
,
whiche
destinction
of
tyme
,
hath
no
supersticion
in
it
,
but
a
conueniente
ordre
and
distribution
of
the
vse
of
tyme
,
whiche
with
a
certaine
appointement
,
is
necessarye
in
a
body
vnited
and
congregate
,
as
christen
men
be
,
that
we
myght
declare
the
same
vnite
,
by
conformitie
of
operation
,
at
one
tyme
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
purpose
not
,
saith
he
to
dispute
or
reason
of
god
now
but
to
dispense
his
truth
,
that
is
to
saye
,
distribute
it
conueniently
with
al
circumstaunces
mete
,
of
whiche
office
in
cyrcumspecte
distribution
S.
Paule
calleth
the
cheife
mynystres
,
dispensatores
,
and
him selfe
sometyme
,
Quid
faciemus
uiri
fratres
?
a
peecato
meo
munda
me
,
quoniam
iniquitatem
meam
ego
cognosco
,
&
peccatum
meum
contra
me
est
semper
,
and
therewith
saide
,
And
theunomians
opinion
,
by
contrary
exercise
reproued
,
to
thinke
that
readinge
,
is
the
onely
waye
to
heauen
.
But
herein
I
haue
taried
ouer
longe
,
as
some
wyll
fynde
faulte
at
me
,
and
aske
what
is
prayer
and
fastinge
to
the
sacramente
of
the
aulter
?
and
muche
lesse
sermons
or
study
in
tyme
of
prayer
?
Wherevnto
thus
I
aunswer
,
that
hauynge
occasion
mynystred
,
by
this
greate
clerke
,
Gregorye
Nazianzene
,
I
haue
spoken
of
them
.
And
because
the
deuyll
entendeth
to
subuerte
all
:
I
shewe
also
,
his
so
phistrie
in
lower
matters
,
then
is
the
sacramente
of
th
aulter
,
towardes
destruction
whereof
he
made
him self
and
entry
,
by
ouerthrowing
that
might
stande
in
his
waye
,
and
so
the
more
facyly
to
assaulte
the
highest
,
as
he
hath
done
,
and
therein
(
as
I
haue
said
)
maketh
a
great
matter
of
the
name
of
the
masse
,
&
wyll
haue
it
called
our
lordes
supper
,
wherein
he
wyll
haue
all
obserued
,
as
christ
ministred
it
,
whiche
this
Gregory
Nazianzene
saith
,
is
not
necessarye
.
But
we
shulde
here
in
gyue
credite
to
oure
mother
the
churche
,
the
piller
of
truthe
,
&
who
truelye
teacheth
vs
,
that
is
truthe
.
Who
forasmuche
as
with
the
obseruation
of
this
feaste
,
in
receyuyng
eatynge
and
drynkynge
Christes
moost
preciouse
bodye
and
bloude
,
Symbolum
apostolorum
(
whiche
all
Christen
men
receyue
without
contradiction
)
where
filius
is
called
consubstantialis
patri
.
Other
allow
masse
they
say
,
but
not
priuye
masses
,
as
though
there
were
two
sortes
of
masses
,
where
in
deede
the
masse
beinge
but
one
,
and
alwayes
executed
in
the
name
of
the
hole
churche
,
may
by
reason
of
the
place
,
be
called
priuate
,
as
it
maye
be
by
reason
of
saieng
,
called
a
low
masse
,
and
so
differre
from
a
masse
sunge
,
but
els
,
the
churche
by
the
common
mynystre
the
preist
,
executeth
the
masse
her selfe
,
howe
fewe
soeuer
,
or
howe
manye
be
presente
,
and
whyther
it
be
done
at
churche
before
the
multitude
,
or
in
an
oratory
before
fewe
.
And
yet
with
the
name
of
priuate
masses
,
and
deniall
of
them
,
the
vnlearned
be
slaundered
as
some
be
also
with
requeste
of
communion
vnder
both
kyndes
,
as
necessarye
,
and
not
to
be
pretermitted
In
whyche
pointe
the
deuyll
goth
aboute
,
craftely
to
seduce
the
symple
,
addynge
a
wordly
instigation
of
enuye
,
as
thoughe
the
preistes
had
withdrawen
the
one
parte
of
the
Sacramente
,
of
verye
dysdaine
to
put
a
difference
betwene
the
state
of
preistes
,
and
the
state
of
lay
men
where
in
dede
,
the
obteyninge
of
communion
vnder
bothe
kyndes
,
shulde
serue
the
deuyll
onelye
,
for
an
introduction
,
to
subuerte
the
true
belefe
,
in
the
most
blessed
sacrament
Whiche
matter
only
he
entendeth
,
&
leaueth
nothing
vntouched
to
obteine
the
same
.
For
where
the
church
teacheth
truely
,
that
vnder
eche
kind
,
is
conteined
hole
christ
,
&
therefore
now
vnder
the
one
kind
,
eche
man
receiueth
as
much
as
vnder
bothe
vpon
which
ground
good
deuoute
men
,
haue
abstained
from
communion
vnder
both
kyndes
,
&
contented
them selfe
with
one
king
,
of
their
good
deuout
mind
:
if
now
vpon
grudge
of
such
as
contente
not
them selfe
with
the
order
they
find
in
the
churche
,
the
church
shuld
graunt
communion
vnder
both
kindes
,
to
satisfye
the
false
complaynt
of
necessite
,
it
must
nedes
engender
a
slaunder
in
the
truth
of
the
faith
,
as
thoughe
hole
christ
were
not
vnder
eche
kinde
,
which
by
the
denil
is
only
intended
And
in
this
matter
of
communion
vnder
both
kyndes
,
it
was
neuer
denied
but
all
states
of
men
euer
might
and
al
state
of
men
in
the
beginning
haue
communicate
in
both
kindes
and
among
them
children
also
,
n●
there
hath
ben
any
lawe
made
to
the
contrary
,
as
the
deuyll
surmyseth
.
Onely
this
hath
bene
,
that
good
christen
men
beinge
certainely
perswaded
vnder
eche
kinde
of
bread
and
wine
,
to
be
conteined
hole
christ
All
suche
christen
men
,
aswell
preistes
as
other
,
besydes
the
preiste
that
celebrate
,
haue
bene
contente
to
receiue
their
communion
vnder
one
kynde
,
Whiche
deuout
custome
,
when
the
deuyll
by
his
ministers
hath
gone
aboute
to
improue
,
there
was
ones
a
lawe
made
to
mainteine
the
good
custome
againste
the
deuilles
enterpryse
,
as
in
thys
realme
▪
the
hole
perlyament
hath
made
the
like
,
whereby
those
be
onely
put
to
silence
,
that
say
,
communion
vnder
bothe
kyndes
is
necessary
,
whiche
is
an
opinion
damnable
,
and
worthelye
reproued
,
but
elles
that
by
order
of
the
churche
,
all
men
might
communicate
vnder
bothe
kyndes
,
no
man
contendeth
,
For
first
in
the
deuout
custome
of
communion
vnder
one
kynde
,
wherein
was
professed
the
truth
taughte
by
the
churche
in
the
sacramente
of
th
aulter
,
onely
charitie
was
the
rule
,
whereby
good
men
were
moued
for
a
semelynes
&
decency
in
the
church
,
and
eschewynge
that
they
sawe
sometimes
vnsemely
chaunce
,
of
th●mselfe
,
without
constraint
of
a
law
,
to
forbeare
that
they
mighte
haue
required
,
&
no
man
by
law
expelled
,
from
that
he
myght
haue
asked
.
Whiche
charitie
,
because
it
is
now
waxed
cold
and
some
men
for
singularite
wold
differre
from
the
reste
,
it
is
for
conseruation
of
ordre
well
prouided
by
the
lawe
,
that
no
man
shall
presume
to
require
furder
then
is
necessary
,
to
the
slaunder
and
offence
of
his
neighbour
,
but
with
humilitie
conteine
him selfe
within
the
limit●es
of
common
ordre
,
whiche
is
the
beautie
and
comelye
state
or
euery
number
assembled
,
beinge
so
muche
regarded
of
sainte
Paule
,
as
he
willed
men
to
forbeare
to
companye
with
any
brother
that
walketh
out
of
order
.
But
here
will
be
replied
that
christes
ordre
is
to
be
preferred
all
other
deuises
.
And
here
commeth
in
the
common
place
of
scripture
.
Frustra
colunt
me
doctrinis
hominum
,
Ego
enim
accepi
à
domino
,
Cetera
cum
venero
disponam
.
I
shall
ordre
the
reste
when
I
come
:
Frustra
colunt
me
doctrinis
hominum
,
They
worshippe
me
in
vayne
,
wyth
the
doctrine
of
men
,
the
true
sense
wherof
,
is
all
oute
of
thys
purpose
,
and
the
vse
of
thys
scrypture
,
as
it
is
mysvnderstanded
,
serueth
to
ouerturne
all
,
For
the
churche
is
congregate
of
men
and
women
,
whyche
both
be
comprehended
vnder
that
worde
(
men
)
,
And
all
the
outwarde
teachynge
in
this
churche
,
hathe
ben
by
men
.
All
th
appostles
sent
to
teache
the
gospell
,
were
men
.
Saynt
Paule
at
his
conuersion
frome
darkenes
to
lyght
,
Inanis
est
fides
nostra
,
à
quo
omne
datum
optimum
et
omne
donum
perfectum
,
&
Christ
sayd
.
Sine
me
nihil
potestis
facere
.
But
hereby
appereth
that
this
text
,
hath
another
vnderstandynge
,
and
the
worde
(
men
)
not
to
signifie
the
hole
numbre
of
men
,
so
as
it
shuld
comprehend
eche
man
throughly
,
how
so
euer
they
be
qualified
,
but
onely
the
corrupte
state
of
man
,
seuered
from
god
and
his
church
in
christ
,
of
whiche
hole
state
not
endued
with
goddes
grace
,
frustra
colunt
me
doctrinis
hominum
.
They
worshyp
me
in
vayne
,
with
the
teachynges
of
suche
as
remayne
in
the
state
of
men
onelye
,
and
then
teache
their
owne
,
&
of
them selfe
.
For
all
suche
teachynge
is
lyke
the
teacher
,
that
is
to
say
,
carnall
.
For
the
carnall
man
,
Numa
pompilius
,
with
the
Romaines
,
and
afore
him
,
Licurgus
,
with
the
Lacedemonians
,
and
of
late
,
Mahomete
with
the
Turkes
,
and
more
lately
all
such
as
haue
taken
vpon
them
to
vnderstande
the
scriptures
alone
,
and
them selfe
alone
deuised
,
howe
they
wold
haue
god
worshipped
,
after
their
fashion
,
withoute
noyse
or
brute
,
without
the
compasse
of
our
eares
or
eyes
,
only
by
readynge
that
they
vnderstande
not
,
sauyng
some
be
so
ful
of
knowledge
,
as
they
encombre
the
companye
more
with
their
harse
rude
voice
in
prattelynge
,
then
the
parysshe
clerke
with
his
horse
breste
,
in
singinge
.
Of
all
these
sortes
of
mens
teachinges
,
which
be
mens
deuises
,
seuered
from
Christes
churche
,
maye
be
sayde
frustra
me
colunt
doctrinis
hominum
.
But
such
men
as
be
membres
of
Christes
mysticall
body
,
in
his
churche
,
and
haue
the
place
of
ordering
and
teaching
in
the
same
,
vnto
whome
other
,
are
bounde
to
obeye
and
gyue
eare
vnto
them
,
suche
men
be
comprehended
in
this
text
.
Frustra
colunt
me
doctrinis
hominum
,
But
he
that
contemneth
those
thinges
that
they
teache
,
agreablye
to
the
truthe
receyued
:
non
hominem
spernit
,
sed
deum
,
who
saith
,
Obey
such
as
haue
the
ordre
of
you
,
and
obedience
is
preferred
al
other
sacrifices
,
wherwith
god
is
worshipped
not
invaine
,
but
meritoriouselye
.
And
therefore
that
texte
alledged
,
agaynste
the
teachinge
in
christes
churche
,
is
as
grossely
abused
,
as
a
key
to
cleaue
logges
.
For
if
the
doctryne
be
not
repugnaunt
to
the
scripture
,
or
the
custome
suche
as
hyndreth
not
gods
glory
,
it
can
not
be
in
vaine
that
maketh
to
oure
edificacion
,
&
procedeth
from
authoritie
,
which
hath
power
to
rule
and
leade
vs
,
whereby
we
be
all
directed
,
to
do
one
thyng
,
to
declare
&
sette
forthe
,
that
we
be
one
bodye
,
wherein
god
is
glorified
,
accordynge
as
Chryst
sayd
.
Frustra
colunt
me
,
doctrinis
hominum
.
They
worshyppe
me
in
vayne
,
with
the
doctrines
of
men
.
For
saint
Paule
was
not
in
the
numbre
of
these
men
(
as
I
sayde
before
)
and
his
authorite
was
of
god
,
and
the
thynges
ordered
for
a
godly
purpose
,
wherwith
god
is
in
the
decente
semely
ordre
of
his
people
,
duely
worshipped
and
also
pleased
.
This
matter
I
haue
now
spoken
,
wyll
be
called
a
digression
,
and
out
of
the
matter
of
the
sacrament
,
&
in
dede
,
it
is
not
all
togyther
in
it
,
but
toward
it
,
for
I
trust
hereby
,
that
commen
weapon
shall
be
layde
asyde
,
of
frustra
colunt
me
,
doctrinis
hominum
,
whiche
manye
had
in
their
mouthe
,
as
they
haue
a
blunt
dagger
by
their
syde
,
to
be
sene
to
speake
scripture
,
though
it
be
nothing
to
the
purpose
.
And
now
I
wyl
com
to
the
institution
of
christ
of
the
holy
sacrament
.
And
here
men
must
take
heede
that
they
be
not
deceyued
,
in
the
word
(
institution
)
as
signifieng
furder
vnto
them
,
then
the
scriptures
do
testyfye
.
For
yf
by
the
worde
(
institution
)
shulde
be
signyfyed
a
precise
ordre
,
sette
forth
with
all
the
circumstaunce
in
the
nature
of
a
precyse
lawe
,
signifienge
that
it
muste
be
frome
thenseforth
,
so
obserued
and
none
otherwise
,
whych
matter
,
the
worde
(
institution
)
semeth
to
include
,
and
soundethe
so
in
common
reason
:
there
appeareth
not
in
scripture
,
any
institution
of
this
nature
,
For
we
rede
not
in
scripture
,
that
Chryste
dydde
prescribe
,
any
suche
precyse
ordre
of
receiuing
or
ministryng
▪
but
as
in
his
supper
he
in
dede
consecrated
both
kindes
,
&
ministred
bothe
kyndes
,
Panis
quem
dabo
uobis
,
caro
mea
est
,
pro
mundi
vita
.
I
wyl
open
this
point
of
sophistry
whyche
consystethe
in
dyuysyon
,
in
whiche
the
smalenes
of
the
part
deuyded
from
the
reste
,
and
consydered
alone
,
is
in
respecte
of
the
hole
,
called
nothing
.
And
in
comen
speache
it
hath
obteined
to
cal
that
nothinge
,
which
by
comparison
of
a
farre
greater
,
is
very
lytell
.
As
yf
one
were
asked
,
whither
a
farthinge
wolde
make
a
ryche
man
?
A
simple
man
wolde
aunswere
.
Naye
,
and
in
dede
a
farthing
considered
alone
is
nothinge
regarded
,
and
yet
of
suche
lyttell
farthinges
,
in
numbre
set
togither
,
ryches
consysteth
,
&
by
the
same
disseuered
,
is
induced
pouertie
.
A
quantitie
maye
be
so
minutely
deuided
,
that
his
partes
be
accompted
nothinge
&
yet
those
same
together
ioyned
,
make
the
greate
masse
,
and
haue
an
estimation
.
And
therfore
in
the
dyscussion
of
ceremonies
,
semelynes
,
and
orders
,
the
deuyl
frameth
his
questions
by
diuysion
,
and
asketh
of
eche
thynge
alone
,
disseuered
from
the
reste
.
As
for
example
.
Whither
a
shauen
crowne
maketh
a
preiste
?
where
vnto
a
man
muste
aunswere
,
as
he
wolde
do
to
the
question
of
a
farthinge
before
moued
,
and
saye
,
Naye
.
Well
ꝙ
the
deuyll
,
then
awaye
with
youre
crowne
,
and
calleth
it
a
fleshmarke
because
he
wyl
with
a
nyckename
deface
it
.
Then
he
asketh
whether
a
longe
gowne
maketh
a
preist
,
of
that
colour
or
that
fashyon
,
&
then
it
must
be
aunswered
,
Naye
.
And
then
there
must
be
a
songe
made
of
it
,
with
awaye
with
it
.
Then
the
deuyll
commeth
to
the
ceremonies
in
ordres
geuinge
,
and
asketh
of
ceremonies
seuerallye
alone
,
whervnto
as
he
disseuereth
them
,
the
aunswere
must
be
no
,
whervpon
he
concludeth
.
Ergo
they
be
nothinge
requisite
,
After
whyche
sorte
,
he
shall
also
diuide
you
the
sacramentall
wordes
,
and
aske
of
euery
worde
of
them
alone
,
And
as
it
is
graunted
,
how
that
one
word
doth
it
not
,
that
worde
is
layde
aside
,
And
so
he
wyll
peruse
all
,
and
by
sophistrye
in
deuision
wipe
out
all
,
as
nothinge
.
And
in
other
matters
lykewise
frame
this
question
,
for
example
.
Shall
forbearinge
of
meates
saue
a
man
?
The
aunswer
must
be
.
No.
And
then
,
Ergo
eate
all
daye
longe
.
Dothe
watchinge
bringe
a
man
to
heauen
?
Naye
,
Ergo
slepe
and
spare
not
.
Is
the
place
cause
why
a
mans
praier
is
good
?
The
aunswere
muste
be
,
Nay
,
And
what
nedeste
thou
comme
to
churche
then
,
sayth
the
deuyll
,
onles
it
be
to
heare
my
false
teachynge
set
forthe
.
And
thus
by
these
subtle
questions
the
deuyll
robbeth
simple
men
,
euen
of
the
substaunce
by
degrees
of
true
religion
,
as
parasites
and
flatterers
robbe
wanton
heyres
of
their
worldlyge
substaunce
,
by
alluring
them
to
prodigall
and
wastefull
distribution
of
their
go●des
and
landes
,
in
seueral
litle
portions
,
with
these
questions
to
the
wise
yonge
man
,
what
is
this
to
you
sir
?
a
small
matter
in
your
purse
,
and
nothinge
to
youre
substaunce
But
by
suche
nothinges
,
we
haue
sene
yonge
heyres
,
sodenly
brought
to
nothinge
,
and
made
verye
beggers
,
As
we
se
lykewyse
,
by
the
deuylles
sophistical
entisementes
by
seueral
inquisitions
,
of
the
validitie
of
this
or
that
ceremony
alone
,
ceremonies
so
contempned
of
many
,
as
the
substaunce
of
oure
religion
,
is
amonge
manye
prodigall
chyldren
,
wasted
and
consumed
,
&
by
contempte
of
the
preist
and
his
garmentes
aparte
,
by
small
regarde
to
the
place
,
and
other
ceremonyes
neglected
:
Chryste
hym
selfe
in
the
sacramente
of
the
aulter
is
despised
mocked
&
skorned
,
with
suche
toyes
and
termes
,
as
the
Iewes
deuised
not
more
spiteful
,
euen
when
they
saluted
him
,
with
Aue
rex
Iudeorum
,
Amen
.